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ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
413
IF (ca) SOMEONE PUTS A MAN OR A CHILD ON A SPIT AND ROASTS IT ON A FIRE TAKING IT FOR A LUMP OF OIL-CAKE, IT WOULD BE FIT FOR BUDDHISTS TO END THEIR VOW OF FASTING WITH.
Jāya-teye: also e.g. at Dasav 6, 33; Utt 12, 26 (see Charpentier) and Sam 50, but Sa. jāta-vedas and Pā. (Ja IV 383, 2*) jāta-veda. The entry jāya-veya in PSM for Utt 22 must be an error, but can jāya-teya be an ancient scribal error for jāya-veya? Pinnāga-pindam etc.: jai koi a-jānanto purisam (...) gilāna-bhikkhussa chinna-bhattassa dub-bhikkhâdisu jaya-tee paitum pindîyam iti "paolitam13 sugandham suham khāissam"14 ti sati buddhih tasyām kalpati (Cu 429, 4ff.) - thus sati is probably equal to smrti, whereas T II 148b 2 explains satīm as sobhanām.
Now the semantic group of smrti centers on reminiscence, calling to mind (MW), also in Middle-Indo-aryan, but what is expected here is view, opinion which already induced Jambūvijaya to think of a slip of the pen for matim.15 The other difficulty in this line is āruhetta, which could barely be constructed with maim, but not with saim, for the meaning 'to mount, get on given in PSM and AED (as in PED and CPD) is too narrow for Ardhamāgadhi as is also shown, e.g., at Viy 2, 1 sū. 50 etc., where the question is of the five great vows someone takes upon him.16 At Utt 17, 7 Jacobi translates pāya-kambalam (...) āruhai as 'uses his duster.' This meaning would approximately fit here: holding the belief/ conviction (mai) that it is a lump of oil-cake. Buddhāna: 'for Buddhas' (Jac.); nityam ātmani guruşu ca bahu-vacanam, Buddhassa vi tāva kappati kim uta ye tac-chisyāḥ? (Cu 429, 6). I have adopted Jinadāsa's alternative, Sa. Bauddhānām, because there was no longer a living Buddha. Pāranže: the author/redactor of Sūy 2, 6 here presupposes Buddhists to practice a similar fast scheme as the Jainas.
2, 6, 29
siņāyagāņam tu duve sahasse je bhoyae niyae bhikkhuyānam te punna-khandham su-maham jinittā bhavanti Aroppa mahanta sattā
