Jaganmohanlal Pandita Sadhuwad Granth

Author(s): Sudarshanlal Jain
Publisher: Jaganmohanlal Shastri Sadhuwad Samiti Jabalpur

Page 545

३९६ पं० जगन्मोहनलाल शास्त्री साधुवाद ग्रन्थ
( aos
Great difficulties sometimes arise in the interpretation of the long ornate adjectives applied to the Buddha and Jina, for the words were probably adopted at a very early date, and then employed in stereotyped lists. As a result of this their meanings were forgotten. The antiquity of some of these long epithets is confirmed by the fact that they are sometimes examples of the vedha metre.21
One such epithet is vási-candana-kal pa22 which occurs in Buddhist Sanskrit in a list of epithets of the Buddha. Its meaning was unclear and caused much discussion, but the problem of its interpretation was solved when it was observed that there was Jain parallel vāsicamdanakappa which occurs in a list of comparable epithets in a Jain canonical text.28 The explanation given by the Jain conmentators enables us to understand its meaning. Similarly we find sama-losta-kañcana in stock lists of epithets in Buddhist texts and sama-letthukamcana in comparable lists in Jain texts.24 A longer, extended version of the first of these epithets occurs in the form vasi-camdana-samāna-kappa, and an extended version of the last occurs in the form sama-tiņa-mani-lethu-kamcana in some Jain texts.25
The interpretation of the Pāli canonical word vivattacchadda, which is applied to the Buddha, has caused difficulty, because the word which appears in parallel passages in Buddhist Sanskrit texts is vighustaśabda, which is sufficiently different to suggest that the ancient translators also had problems in understanding its meaning." A parallel for the chadda (Sanskrit chadma) portion of the compound has been seen with the Jain technical term chadmastha, 27 which Jaini translates "one who is still in bondage,”:8 but it has recently become possible to
in honour of Valpola Rahula, London 1980, pp. 62-72 (p. 68), where he suggests the
number 24 was taken over by the Buddhists from the Jains. 21. For vedhas see H. Jacobi, “Indische Hypermetra und hypermetrische Texte", Indische
Studien, XVIII, 1885, pp. 389 foll. See K. R. Norman, "Middle Indo-Aryan Studies (1)", Journal of the Oriental Institute
(Baroda), IX, 3, 269-71. 23. See Uttarādhyayanasūtra, XIX, 92. 24. For Buddhist sama-losta-kancana see the Buddhist Hybrid Sanskrit Dictionary, s. v.
vāsi-candana-kalpa. For Ardha-Māgadhi sama-letthukamcana see B. Leumann, Das
Au pātika Sūtra, Leipzig 1883, $ 29 (p. 38). 25. The longer form vāsi-camdana-samāņa-kappa (Kalpasutra g 119 (p. 631; Aupapātika
Sutra $ 29 (p. 371) scans --/-uu/u-u/-v; the longer version sama-tiņa-mani-letthu-kam
cana (Kalpasūtra $ 119 (p. 631) scans u u u u/u u-/u-u/v. 26. For vivatta-cchadda see K. R. Norman, "Two Pali etymologies", Bulletin of the School
of Oriental and African Studies, 42, 1979, 321-28 27. See O. von Hinüber, “Die Entwicklung der Lautgruppnen -tm-, -dm- und -sm
im Mittel- und Neunindischen, Münchener Studien zum Sprachwissenschaft, 40, 1981,
61-71. 28. P. S. Jaini. The Jaina Path of Purification, Barkeley 1979, p. 27.