Jambu Jyoti

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

Page 75

64
W. B. Bollée
magge ime kittie āriehim an-uttare sap-purisehi añjū ||
b: J: sam diṭṭhimaggam tu karemo
By no mans do we criticize (a person's) private qualities, but we (only) proclaim our own religious way. This way, the unexcelled (and) straight one, has been recommended by noble men, by good people.
Jambu-jyoti
Na kimci etc. : "We do not detract from anybody because of his personal qualities" (Jac.). Śīlânka explains the opening words by na kañcana śramaṇaṁ brāhmaṇaṁ vā (T II 143 b 10 sq.), cf. note on prec. stanza.
Rūveṇa: according to Cũ 422, I apparently a physical quality by which one reviles a person is meant, "as when someone says to another who makes a mistake: One-eye! Humpback! Leper 138 or reviles him as to his origin: "He is doing the work of a Canḍāla39." In the same way (one should not say) : "Bloody Tridandin, damned sophist !40 What you preach here is wrong. What does the stupid Kapila think how the soul does act ?" etc41.
Further, the Buddhists, too, are being abused42 and their doctrine of the skandhas attacked. At Ț II 143 b 11 the gloss on rūveṇa is restricted to insult because of bodily parts provoking abhorrence, or caste or the (ab) use of caste marks43.
Abhidharayamo:vācam bemi (Cũ 422, 7), garhanâbuddhyôdghaṭṭayamaḥ (T II 143 b 11 sq.). The verb, which has a counterpart in Pāli and BHS, there means 'to uphold, maintain' (CPD) resp. 'to support; assist' (BHSD), in Sa. also 'to resist' (MW)44. In our passage, however, it can hardly be anything but equivalent to garahai, cf. Ved. abhibharati 'to lay or throw upon (as a fault or blame)' (MW); for the semantic development cf. jugupsati as a desiderative of VGUP.
Magge etc.: 'I have been told the supreme, right path by worthy, good men' (Jac.).
Ime: nom. m. sg. (Pi § 430).
Āriyehim sarva-jñais tyājya-dharma-dūra-vartibhiḥ (T II 144 a 3). According to Leumann (1921: 40) "das Beiwort edel fehlt bei Mahāvīra und Andezen - im Gegensatz zum Buddha," but Śīlânka apparently does relate it to Arhats and the same is the case, I would say, with Ayar 1, 2, 2, 3 esa magge äriyehim paveie. At SN III 4, 15 ariyă are equalled to sap-purisă.