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of hardships. As Jamāli does not give up his plan, they finally give their consent.
2c (472a) Description of Jamāli's festive departure (nikkhamaņâbhisega).
20 (484a) Thrice Jamāli asks Mv.'s permission to go away with 500 monks (aņagāra). Although Mv. refuses he leaves Bahusāla with the 500 monks and goes to the sanctuary Kottha near Sāvatthi, while Mv. goes to the sanctuary Puņņabhadda near Campā. Having eaten an excessive quantity (pamāṇâikkanta) of bad (arasa etc.) food, Jamāli is taken very ill and orders his companions to make a bed (sejjā-samthāraga). When, after a while, he asks them whether the bed has been made or is being made (kim kade kajjai), they answer that it is being made (kirai). Hearing this answer Jamāli disavows the tenet of the identity of the action that is being performed and the completed action (calamāṇe calie up to nijjarijjamāņe nijjinne, cf. I 11) proclaimed by My. He imparts his opinion to the monks. Some of them agree and stay with him, others do not and go back to Mv. in Campā.
Jamāli's companions only say that the bed is being made, they do not add that it has not been made yet (cf. Sāntisūri's Tīkā Sişyahita on Utt. III 9, LEUMANN O.C. p. 101) because this indeed would already disavow Mv.'s tenet.
2e (485b) Having regained his health Jamāli goes to Mv. in Campā and declares that he has reached omniscience. Goy. asks him whether the world and the soul are eternal or not (sāsae loe, asāsae l.; sāsae jīve, asāsae j.). Jamāli cannot answer these two questions. Then Mv. says that many pupils of his, though not claiming to be omniscient, know that the correct answer is: both world and soul are eternal in so far as they never were not, never are not and never will not be, but that they are not eternal in so far as, in the case of the world, osappinīs and ussappinīs, and in the case of the soul, the different stages of existence succeed each other. Jamāli does not believe the explanation and again leaves Mv., taking with him many heretics. He dies after a long fast without having confessed and is reborn among the indecorous Kibbisiya gods (deva-kibbisiya; Skt kilbi
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