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56
W. B. Bollée
Jambu-jyoti
Sabhā-gao etc. : 'to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people' (Jac.) following T II 140 a 5 sabhāyām gatan-sa-deva-manuja-parsadi vyavasthitaḥ, this being also possible. Here as in Vinaya I 5, 12, we can still see traces of the Vedic reluctance (Aranyakas) to divulge secret knowledge.-- Ganao : ganaso bahuśo 'n-ekaśah (T loc. cit.), which ganatas can hardly mean. Or is gana(t)o a copyist's error for ganaso ? This remains unclear; it was left out in Jac.'s rendering.
Bahu-janna-: Pā. bahujañña for which PED refers to bāhu-% (in one idiomatic expression only). - Cū 418, 2 janāya hitam janyam bahu-janaya bahu-janyam tam cârtham kathayati, T II 140 a 6 bahu-janebhyo hitah artho bahu-janyo 'thas.—Because of this adjective, attham, in my opinion, is the object of aikkhamano and not a postposition, as Jac. seems to think; but cf. stanza 4.
Samdhayāi: metrically conditioned form for which Cū 418, 3 reads samdhāyati, T II 140 a 7 samdhatte. For -avq-> -- see Pi & 165.
2, 6, 3
eg'-anta-m-eva-m-aduvā vi inhim, do v' anna-m-annam na samei jamhā || puvvim ca inhim ca an-ägayam vā eg'-anta-m-eva padisamdhayāi 11
a: VT and Basham 1951 : 53 n. 3 : evam aduvā; J : eva aduvā; - read : viy'? - V: enhim;—b:J: samenti;—d : VT and Basham 1.c. : evam padio
(He should live) either in solitude or (as he does) now, because these two (modes) are mutually exclusive.
(Adda speaks :) : He combines the past with the present and the future (by living) alone.
C = Utt 12, 32 a (with ca instead of vă and the variant puvvim ca pacchà ca tah'eva majjhe)
Eg'-anta : yadi ekânta-caritvam sobhanam, etad evâtyantam kartavyam abhavisyat (Cũ 418, 6, similarly T). In unpolished dialogue style, it is difficult to tell an adjective from a case form with no ending25.
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