Nirgrantha-3

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 25

Herman Tieken
Nirgrantha
86 The next two instances of oe are found in the Ayāra 1.8.3/209-210. The passage consists, again, of several distinct sections, showing abrupt transitions from the one to the other. The numbering has been added by me for the sake of easy reference. (1a) ņihāya damdam paņehi pāvaṁ kammam akuvvamāne esa mahaṁ agaṁthe viyāhite (1b) oe juimassa khet[sic]anne uvavāyam cayanaṁ ca şaccā “āhārovacayā dehā
parīsahapabhamguno" (2) pāsahege savvimdaehim parigilāyamānehim (3a) oe dayam dayati (3b) je samạidhānasatthassa khettanne (3c) se bhikkhū kālanne balanne (v.l. balanne) mātanne khanayanne vinayanne
samayanne pariggahaṁ amamāyamāne kāleņutthāyī apaļinne duhato chettä niyāti. (1a) "Abstaining from harmfull actions against living beings, not doing sinfull deeds :
he is called a great agrantha".
(lb) Would further qualify. this great agrantha. The transmitted text, oe jutimassa
khetanne, is, however, for various reasons problematic. Following the commentary of Sīlānka, who has : "ojaḥ" advitīvo rāgadveşarahitaḥ, "dyutimān" samyamo moksā vā, tasya khedajño nipunaḥ", the phrase may be rendered in the following way: "A strong monk, undaunted by the exhaustion involved in brilliant
(selfcontrol, leading to moksā)". Regarding the text of this passage, and its interpretation, two points may be noted. The first one concerns the word khetanne. It is almost certain that here, as elsewhere, it is an alternative form of khettanne (ksetrajña). The variation khetta - kheta is of the same type as pekkhai - pehai (Skt preksati). It is not clear if kheta beside khetta is not merely a matter of spelling. The word kheyanne, occasionally found, seems to be further development of this khetanne. The gloss khedajña must have its origin in this kheyanne. Sīlänka, however, seems to have been well aware of the various options, as appears from the Āyāra 1.2.588 : for kheyanne he has : khey(d)anne, khedah – abhyasah... khedajño, athavā kşetrajñaḥ. Compare the Cūrni : khittam jānati khettanno bhikkhāyariyākusale ... evamadi jānati khittanno 18. The question why in the instance under investigation the "alternative" kşetrajña was not considered may have to do with the context and with the way this context was perceived. This brings us to the second point to be discussed, namely the meaning of the word juima- (Skt dyutimat-). The technical meaning "selfcontrol, liberation" assigned to it by Sīlānka would merely show his embarrassment with the word in the present context. The meaning seems to have been invented for the occasion. In the two other instances of the word juima, or juima, means simply "brilliant" : in the