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'Adda' or the Oldest Extant Dispute between....
the dhamma to each of them.
Purā-kadam . sarvair api Tirthakaraih krtam pure-kadam (Cü 417, 6), pūrvaṁ yad anena bhavat-tīrthakrtā krtam (T II 139 b 8 sq.).
Suneha : see Pi S 503 in fine. In Sanskrit, the use of the indicative pro imperativo is restricted to the first person (Speijer 1886 : 276).
Eg'-anta-yari: the Tīkā tradition uniformly reads meganta'. As an enjambment of the a-pāda is out of question and (me does not fit in the b-pāda, nor does Sīlanka comment on it, we may assume a scribal error analogous with the many cases in Dasav and Utt where suneha me occurs, esp. at the beginning of a lecture, like at Utt 1,1 = Dasay 8, 1 ānupuvvim suneha me; Utt 20, 38 where sunehi me is to be read instead of Charpentier's munehi, or Utt 35, 1 suneha me egamanā (thus read m.c.). This stanza portrays the Jain monk's full responsibility for his destiny and control of his life, his original isolation and independence, which mirror the state of the soul as conceived by Jainism (Dundas 1992 : 37 with parallels), but is also the old Buddhist ideal (Suttanipāta 35 sqq.).
An-ega : acc. masc. Pl., as in Pāli. This form should be added in Pi 8 435. Aikkhai : also at Sūy 2, 1, 30 (cf. Pāli ācikkhati, BHS ācikșati). 2, 6, 2
sa 'jīviyā patthaviyā 'thirenar sabhā-gao ganao bhikku-majjhe aikkhamāno bahu-janna-m-attham
na samdhayāi avarenā puvvam || d: TVJ : samdhayāī
This is the way of life adopted by an inconstant man : by going among (other) monks from his gana into an assembly and teaching mass salvation he behaves differently from his past (conduct).
Ajīviya : the use of this word by the Ajīvika Gosāla can hardly be by chance. According to śīlanka, Gosāla here accuses the Jains of hypocrisy resp. renunciation of principles : "thinking ordinary people do not respect a person living alone' for opportunist reasons he (Mahavira) has surrounded himself with many followers". A saying in T underpins this reproach24.
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