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'Adda' or the Oldest Extant Dispute between....
Viyakkā in Pāli and Sa. only masc.
Naya-putte: see note on 2, 1, 13 (Bollée 1977: 139) and on the Nāga tribe see Kosambi 1963: 33.
(Adda speaks :)
2, 6, 20
navam na kujjā, vihuṇe purāṇaṁ ciccâmaim tãi ya sâha evam |
eyāvayā bambha-vaya tti vutta tassôday' -atthi "samaṇe” tti bemi ||
71
b: V: tai yam āha, J: tāyati sâha; - c: Cũ 426, 1: etavato, Ţ: etovayā, J: ettavayā; -TVJ: bambhava(t)i tti; - J: vutte
He does not effect new (karman) and casts off old (karman) by giving up wrong views. Therefore (sa) the saint spoke accordingly in this respect they are called men of excellent vows. Only he who strives at this gain is a monk" thus I say.
Navam etc. : here Cũ 425, 12f. quotes DasavN 383 (...) nānī navam na bandhai62.
Vihune: vidhūnayati - apanayati (Ț II 146b 3).
Ta(y)i: apparently connected by Jinadāsa with √TṚ: tīrṇo vi parān tāretîti (Cu 425, 11f.). Śilânka, however, glosses trāyī--Bhagavān sarvasya paritrāṇa-silo (...) tāyī vā mokṣam prati; aya-vaya-maya-paya-caya-t a y anaya gatāv ity asya rūpam63. Jacobi ('who protects others') follows the latter, but Schubring first started from tyāginaḥ (Schubring 1926 133 note 7), but later (Dasaveyālia, Isibhāsiyaim) changed his mind in favour of trayin (see Alsdorf 1965: 5). See further my note ad 1, 2, 2, 17 and Roth 1968: 46ff.
Sa eva-Bhagavān eva—āha, yathā vimati-parityāgena moṣka-gamanasilo bhavati (T II 146b 5ff.).
Eyāvaya etc. 'Herein is contained the vow (leading to) Brahman (i.e. Mokṣa)' (Jac.). Etāvatā saṁdarbheṇa (T II 146b 6).
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Bambha-vaya: brahmaṇaḥ padam brahma-padam va brahma-vratam vā (Cū 426, 1), brahmaṇo-mokṣasya vrataṁ brahma-vrataṁ (T, 1.c.).
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