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:18: Jinabhadra Gani's
[The first Now Jamāli explains his Bahurata theory :सक्खं चिय संथारो न कञ्जमाणो कउ त्ति मे जम्हा। बेइजमालि सव्वं न कजमाणं कयं तम्हा॥१३॥२३०८॥
13. Sakkham ciya santhāro na kajjamāņs kan tti me jamha 1
Bei Jjamāli sarvam na kajjamāņam kayam tauha 2308 [साक्ष देव संस्तरोन क्रियमाणः कृत इति मम यस्मात् । ब्रवीति जमालिः सवैन क्रियमाणं कृतं तस्मात् ॥१३॥२३०८॥ 13. Sākşādeva samstaro na kriyamāṇah krita iti mana yasmāti Bravīti Jamalih sarvam na kriyamāṇam kritam tasmāt 13 2303]
Trans 13. Jamāli says that . Since the bal which is being prepared, does not (actually) happen to have been prepared in my presence, everything that is being prepared cannot be said to have been (actually) prepareul” (2308)
(Thus, according to Actrānga Sūtra, Sudarśana was the name of Bhagavān's elder sister ant Bhagavān's daughter ( who was married to Jamāli) had two names viz Anavalyā ani Priyadarsanā. In other words, Sudarśanā was the name of Jamāli's mother and Anavadyā an! Priyadarśanā were the two names of his wife according to the second story.
The first theory asserts, as mentioned befors, that Jyestha, Sudarśanā and Anavadyă are the three names of Javiāli's wife, who also happened to be Bhagavān's daughter.
The commentators of the Avašyaka Satra viz Sriman Hari. bhadra Soriji, Malayagiriji, and Maladharin Hemacandra Sari interpret the verse in the light of this theory and merely quote the second interpretation as the theory of others. But they do not discuss the validity of them. Bhagavati Sūtra is completely silent on this point. Hence it is very difficult to arrive at a definite conclusion about the names of Jamāli's wife and mother.
However, we think it better to take Jyesthā' as an adjective than take it as a proper noun and thus follow the view of Acārānga Sūtra. It is not improbable, if the author of Avaśyaka Sūtra had confounded Sudarśanā with Priyadarśanā -Tr. 1
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