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'Adda' or the Oldest Extant Dispute between....
N 199. väe paräiittā savve vi ya saraṇam abbhuvagayā te | Addaga-sahiyā savve Jiņa-vīra-sagāsē nikkhantā ||
N 200.
na dukkaram va nara-pasa-moyaṇaṁ gayassa mattassa vanammi rāyam | jahä u cattâvaliena tantuṇā su-dukkaram me padihai moyanam ||
a: thus MSS in T for: nam;--c: all prints: vattâ
(N 190) That discussion of the monk Gosāla, the brahmin renouncer, the Tridandin, and the elephant ascetic with the venerable Addaka I shall recount just as it happened.
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Tidaṇḍinam: at T II 154 b 4 Śilânka holds the speaker of Suy 2, 6, 46 to be an eka-dandin; see my note on that stanza.
(N 191) In the village of Vasantapura, Sāmāiya went forth into homelessness with his wife. Seen a-begging, she was solicited (by him and therefore brought herself) to refuse food and hang herself.
Vasanta-purae:ŢII 137 b 1 Magadhā-janapade Vasanta-purako grāmaḥ. modern Basantpur, north of Purnia, Bihar (Jain 1984: 428).
Ohāsiya: Sa. *avabhāṣita (Bollée 1994, s.v.).
Bhatta vehāsam: Ț II 137 b 7 bhakta-pratyakhyāna-pūrvakam atmôdbandhanam akāri. Mahāvīra disapproved of violent deaths, but made an exception for hanging in extreme circumstances (Settar 1990: 16 and 22 where our reference, and its combination with terminal fasting, is not dealt with, however).
Jain Education International
(N 192) Panic-stricken (and) subject to illusion (he renounced) food, (died and) was reborn in heaven. After ending that course he was reborn as Addaya, the son of Adda, in Addapura.
Mãi: ācāryasyânivedyâivasau māyāvī (Ţ II 137 b 9). After this stanza Śilânka's word commentary is silent till N 200. From N 195-199 the nijjutti's character as a teacher's aid of memory in a religion class becomes particularly clear. My rendering tries to mirror this style, but more than once cannot but be tentative.
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