Nirgrantha-3

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

Page 27

8
Herman Tieken
§7
In the interpretation of the phrase samnidhanasatthassa khettanne given just now (56), samnidhana would specify khetta in khettanne. A similar function has been assigned to oe in the phrase oe appatiṭṭhāṇassa/juimassa khe(t)tanne (§§5 and 6). This assumes that khetta in the compound khettanne has fully retained its own meaning, that is, that khettanne means what it says, namely "who knows the field or place". In this connection one may note the passage found in the Ayara 1.8.3/210 (see above §6)21, in which khet(t)anne is found side by side with compounds like kalanne, mätanne, etc. For the particular interpretation, with samnidhana specifying khetta, or denoting the place from which the violence originates, I may refer to the phrase pajjavasatthassa khetanne in the Ayära 1.3.1/109, and to the compound itthivedakhetanne in the Suyagada 1.4.1.20/266. A closer look would show that pajjavajata (the case of itthiveda is slightly different) denotes or specifies the "place" from which violence originates.
Nirgrantha
The sentence je pajavajätasatthassa khetanne se asatthassa khetanne (Ayära 1.3.1/109) concludes a passage which starts with the exhortation of a monk to be indifferent towards sadda, rüva, gamdha, rasa and phasa, features which are collectively known as the "accidental conditions" (pajjava, Skt paryaya or paryaya). The true monk is next said to be "not careless towards desires, abstaining from sins, a hero, having his senses checked, and knowing the kṣetra" (appamatto kamehim uvarato pävakammehim vire atagutte kheyanne). The last word, kheyanne, is then further specified je pajjavajätasatthassa khetanne se asatthassa khetanne.
For the interpretation of the compound pajjavajäta there seem to be basically two possibilities (1) "the complete collection of the pajjavas" (cf. jäta in bhoyaṇajaya and pānagajata in the Ayära II 1.1.11/409 (7 and 8 respectively), or (2) "one possessed with the pajjavas", pajjavajäta being a compound like dantajäta. Whichever of these two meanings is intended here, it would seem clear that the relationship between the members of the compound pajjavajätasattha is not the same as the one in, e.g., pudhavisattha in the Ayära 1.1.2/17, which latter refers to violence against the earth: tam parinnaya mehävi neva sayam pudhavisattham samarambhejjä "knowing this, a wise man should not himself commit violence against the element earth". Therefore, je pajjavajātasatthassa khetanne should be translated as "knowing the violence in one endowed with the pajjavas (or in the whole collection of the pajjavas)", "he who knows that violence is inherent in the possession of the pajjavas, also knows the absence of violence, which is in the absence of the pajjavas"24
The second example, itthivedakhetanne is found in the Süyagada 1.4.1.20/266:
usiyā vi itthiposesu purish itthivedakhetanne panṇāsamannitā vege narīna vasam uvakasariti.
The current interpretation of this verse is fraught with a cumulation of