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'Adda' or the Oldest Extant Dispute between....
59
Lavavasakki : see Bollée 1988: 63 note on 1, 2, 2, 20.
2, 6, 7
sīôdagam sevau biya-kāyam ahaya-kammam taha itthiyao eg'-anta-cāriss' iha amha dhamme tavassino nâbhisamei pāvam ||
d:J:no 'hisameti
In our faith no evil (karman) arises for an ascetic who drinks unboiled water, eats seeds (or) food prepared especially for alms receivers, or enjoys women, as long as he lives alone in this world.
Ahāya-kammam: this form proves the new etymology *āghāta-karman '(food) for which killing has taken place proposed by Jain30. Such food as alms has always been forbidden to Jain and Buddhist monks in so far as the animal was killed especially for them31. The strict attitude concerning ahimsā may have accompanied the conversion of Rājputs in western India in the 7-8th cent. C. E., 32 a psychologically understandable phenomenon. Many Jains still consider themselves of Rājput origin33.
Eg'-anta': cf. Basham 1951 : 115 "We have here a definite indication of lonely wanderers, not gathered in communities, living according to the ascetic rules laid down by Gosāla".
Iha- : after the caesura, but should belong to the preceding part of the pada. Abhisamei : sambandham upayāti (T II 142 a 12). In the sense of 'to come up, appear' abhisamaiti and abhisameti do not occur in Sa. and Pā.,
resp.
2, 6, 8
sīôdagam vā taha biya-kāyam āhāya-kammam taha itthiyao | eyāī jāņa - padisevamānā
agarino a-ssamanā bhavanti 11 C: TVJ : janam (Adda speaks :)
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