________________
ADDA OR THE OLDEST EXTANT DISPUTE BETWEEN JAINS AND HERETICS
415
(Ardraka speaks:)
2, 6, 30
a-joga-rūvam iha samjayāṇam pāvam tu pāņāņa pasajjha kāum a-bohie donha vi tam a-sāhu vayanti je vāvi padissunanti
AS TO THIS (YOUR DENIAL OF GUILT, OUR) RECLUSES CONSIDER IT ABSOLUTELY IMPROPER TO USE FORCE ON LIVING BEINGS AND THUS HARM THEM. THOUGH THOSE WHO TEACH IT AS WELL AS THOSE WHO HEAR IT MAY NOT KNOW (doing harm) IS BAD FOR BOTH.
A-joga-rūvam etc.: 'well-controlled men cannot accept (your denial of) guilt incurred by (unintentional) doing harm to living beings' (Jac.). A-jogao is explained as a-ghatamānakam (T II 149a 9), -rūva ifc. is used after an adj. to emphasize its meaning or almost redundantly (
MW). Because of the position of pasajjha in line b I have abstained from combining it with the negation of a-jogao. In Sa. na pasahya signifies by no means'. I have no translation for tu, nor did Jacobi apparently. A-bohie: 'it will cause error' (Jac.).
2, 6, 31
uddham ahe yam tiriyam disāsu vinnāya lingam tasa-thāvarānam bhūyâbhisankāě dugunchamāne · vae karejjā va; kuo v'ih'vih' atthi
a: L: ya; - c: TV - samkāi; - d: L: vā; omnes: vih' atthi
ONE MAY SPEAK OR’ACT (only) IF ONE KNOWS THE NATURE OF MOVABLE AND IMMOVABLE BEINGS ABOVE, BELOW AND HORIZONTALLY (i.e. on the earth) IN THE DIRECTIONS, AND ABHORS ENDANGERING LIVING BEINGS. (Only) IN THIS CASE IT IS POSSIBLE SOMEHOW (?) / (Otherwise,) WHY ARE THERE PRECEPTS?
a = 14a = 1, 5, 11c = 1, 10, 2a = 1, 14, 14a; - c: = 1, 14, 20a, cf. 2, 6, 14c = 1, 12, 17b
