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English translation by George Baumann
sometimes has been substituted by nisīyaņa and nişadyā, it apparently stands for *nisīiyā. Therefore, it has an anomalous aspiration - cp. Bharaha (Bharata), Pāli Vidhura (Vidura), etc. - originating from the present stem ni-șid and literally meaning "a meditative sitting" - comparable with the brahmanic term upanişad. The phonetical error made it possible that nisīhiyā means especially the engrossment that precedes a Samnyāsa-death, and also the place where a monk undertakes or has already undertaken such a death. Thus the commentaries paraphrase the word by niședhikā, naisedhikī, naisedhikā and similar incorrect forms, and nowhere etymologically, but always render it only according to its significance by svādhyāya, mokşa, nirvāņa-bhūmi, savaparisthāpana-bhūmi, and similar terms.
If nisīhiyā at Āv. III and at other similar passages expresses solemn withdrawal to which you have to apply yourself upon entering a place, then this use of the word can easily be introduced as a side-member in the lists of meanings just produced. One would like to call such a short engrossment nisīhiyā, since probably one originally sat down for a moment.
Finally, it should be said that āvassiya and nisīhiyā correspond to the idea of the Catholic ceremonies (kneel-bending, making the sign of the cross, touching the holy water, etc.) that are customary upon entering or leaving a church.
As far as the words jattā and javanijja used in Av. III 1 4 f. are concerned, a definition of them can be found in the Canon. The passage is doubly transmitted: in Bhag. XVIII 10 Ed. fol. 1423 - 1424' and in Jñātādh. V Ed. p. 579-582.
The māhaņa Somila (or according to Jñāt. "the parivvāyaga Suya”) comes to samana Nāyaputta ("to the aṇagāra Thāvaccäputta" Jñ.) and says:
jattā' te, bhante, javanijjam" avvābāham" phāsuya-vihāram ? [109] "Are you satisfied with your spiritual progress, with your contentedness, with your health and with a clean place to tarry?"
The addressed person replies in the affirmative and gives the following definition of the four terms: 1. jattā = tava-niyama-samjama-sajjhāya-jjhān'āvassaga-m-āīesu joesu jayaņā. 2. javanijjam = 1. indiya-javanijje, whereby the five senses niruvahayāim vase vattanti.
* 2. noindiya-javanijje, whereby the four passions have disappeared and
occur no more. 3. avvābāham, whereby vāiya-pittiya-sembhiya-sannivāiya-vivihā rog'āyankā sarīra-gayā
dosā uvasantā no udīrenti. 4. phāsuya-vihāram: ārāmesu ujjānesu devakulesu sabhāsu pavāsu itthï-pasu-pandagao
vajjiyāsu vasahīsu phāsu'esanijjam p īdha-phalaga-sejjā-samthāragam uvasampajjittāņam viharāmi.
The foregoing greeting apparently shows the expression from which a part of the Vandanaka-formula has emerged: the first three expressions correspond in sequence to Av. III 1 4.5.3° (cp. above, p. 8°34 Niry. XII 122).
The AvaśyakaCurņi writes thus, when at niry. XVI 34-43 it repeats the second chapter of the Daśāśrutaskandha: rhānam vā sejjam vā nisihiyam vă ceemāne at sabala 15, but thānam vā sejjam vā nisiyanam vā ceemāne at sabala 17.
In the parisaha-list there is nişadyā instead of nisīhiya, e. g. with Umāsvāti in Tattvartha IX 9 & 15 and with Haribhadra at Av.-niry. IX 320 opening. - Otherwise, nisejjă generally means "sitting" in the sense of a lesson (AVC. VIII 12: nisejjā nāma panivaiūņa jā pucchā).
Onā = nāna-damsana-căritta-tava-samjama-m-āiehim joehim Jn.
vocchinnā no udirenti Bh., khīnā uvasantā no udayanti Jn. 4 so do uvo not in Jn.
Aupap. $ 30 VI 4 (Ed. Leumann p. 40) inserts: paniya-gihesu paniya-sālāsu. Oga-samsatta Aupap. (cp. Samav. IX 1,1 & 2,1). virahiyāsu Aupap.
pādhāriyam Jñ. l oginhittānam Jn.
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