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148
with a view to condemning what is to be condemned in the past history of the Jaina church, in order to defend and pursue the common interest of the Jaina communities in the present and the future. Nihnava issues were thus silently transmitted in the Jaina tradition until the Jainas accomplished their church chronology and church construction in the final canonical stage.
371
The Jnatadharma 1.8 (v.1, p.1034) refers for varnaka to Jamali's account, which must mean our Jamali story in the Bhagavati 6.33.382-89 (cf. F-1-2). The outline of the story relevant to 'kajjamane kade narrated in sutras 385-86 is as follows: (385) Jamali requests MV to allow him to wander around with 500 monks, but MV disapproves of this by way of keeping utter silence. Nevertheless Jamali leaves him together with 500 monks. (This is his first offense against MV). Meanwhile Jamali becomes sick and he orders a monk to make his bed. Impatiently he asks the monk again if his bed has been made as so commanded, to which the latter replies, 'bho sami! kirai', 'no khalu devanuppiyanam sejjāsamtharae kade kajjati' ( "Oh Sir, it is being made.", "Your bed has not yet been made."). At this moment, the thought strikes Jamali that MV's dictum calamane calie... nijjarijjamane nijjinne' is all wrong, because if the bed is in the process of being made, this action has not yet been fully completed. Jamali then declares that MV's dogma is wrong, thereby some monks disagree with Jamali and leave him. (This is his second offense.) (386) Jamali goes to see MV and claims that he has attained kevalihood, but he fails to answer Gautama's question whether or not loka and jiva are eternal, thus proving himself to be an ordinary man. Jamali does not believe MV's explanation of these problems and again leaves him. (This is his final offense.)
372
It is a problem for us to see how much historicity has been transmitted in this story which was composed in the early fifth canonical stage. Cosmic time cycle occurs in MV's exposition of the theoretical issues expressed in sutra 386 which therefore belongs to the fifth canonical stage. Quotation of calamane calie... nijjarijjamane nijjinne' is taken from 1.1.8 which belongs to the third canonical stage as we come to it very soon. Eliminating all these later portions along with the descriptive accounts involving the plot construction of the story, what remains here as the bare fact is that Jamali hits upon 'kajjamane akade' accidentally in connection with bed-making and this anti-dictum is understood in tradition in relation to his offenses. It thus seems to be historical to maintain that it was Jamali himself but no one else who came to realize that it is difficult to hold this dictum which was formulated by no other person but MV. The text shows here no interest in justifying Jamali's thesis which was obviously supported by some of his followers. This problem is thus understood by the Jainas as a nihnava issue in essence rather than as an issue of theoretical importance pertaining to kriya.
373 Then, how did MV's thesis. 'kajjamane kade' come into existence? Since no Jain Education International For Private & Personal Use Only
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