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68
Jambu-jyoti
the teachers are mentioned. Furthermore, it may be asked, if only by mere accident Vaddhamana and Gotama never met.
W. B. Bollée
Pucchimsu må : for the aorist as prohibitive tense cf. Päli, e.g. MN I 387, 22 må man etari pucchi.
Ne in Pi § 431 and Geiger / Norman § 107 only given as acc. pl. of (e)na/ena, but Pi § 415 mentions it also as acc.sg. of the personal pronoun of the first person, though in brackets, which may mean that he had not found the form in the texts.
Na uvei: upagacchati (T II 145a 3); cf. note ad vs. 15 supra
(Adda speaks :)
2, 6, 17
no kama-kiccä na ya bala-kicca rayâbhiyogena kuo bha(y)enam | viyāgarejjā pasinam na vâvi sa-kāma-kicceņ'iha āriyāṇam ||
a: thus CT; VJ: näkämakicca; c: VT: viyagarejja
He should reply to (a) question(s) or not (as the case may be), but neither do so eagerly nor rashly nor on the king's orders or because he is afraid, yet worthy people's questions he should be pleased to answer.
No 'kāma" : notwithstanding the uniform tradition of no "kāma" in Cũ and T which, however, omit the avagraha, a reading nåkāma" can be concluded from the commentaries. I have therefore kept no, cf. Süy 1, 1, 1, 1656
Kuo bhayenam: '(nor) from fear of anybody', which Jacobi can hardly have meant in the sense of kuo ci like the interrogative pronoun can be used instead of the indefinite one in familiar Germans.
Viyāgarejjā: at T II 145a 12ff. several times sanskritized as vyāgrniyād. Pasiņam sg. or plur. (see Lüders 1954 143ff. referred to by Geiger / Norman 1994: 71, but some reject an acc. plur. masc. -am).
Na vâvi: T II 145a 13: na ca-ndiva.
Sa-kama-kiccena: sanskritized sva-käma-kṛtyena (T II 145b 1), but as
a pendant of a-kama-o in the a-pada I would prefer sa-o.
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