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Michihico Yajima
find some passions like taṇhā, arati and rāga (or ragā) being personified and called the daughters of Māra (Māradhītaro).7 Māra's army ( constitutes of kama, arati, khuppipāsā, taṇhā, thinamiddha, etc. 8 Arati is among such enemy-like passions. Hence, it is said : "A monk) should conquer ( sah) arati in his solitary bed” (uratim sahetha sayanamhi pante, Sn. 969), “Hence, arati can not overwhelm (abhikirati Skt. abhi- kr) me sitting alone" (atho mam ekam āsīnam arati nâbhikirati, S. 1. 54);9 "The brave, who, abandoning ( hä rati as well as arati, conquers (abhi- bhū) all the worlds" is called "(true) brāhmana" (hitvā ratiñ ca aratiñ ca... sabbalokabhibhum tam aham brūmi brāhmaṇam, Sn. 642 = Dh. 418) A phrase : arati rati-saho assam, na ca mam arati(-rati) saheyya, uppannam aratin abhibhuyya abhibhuyya vihareyyam often occurs in Pali canonical texts, but in prose. (MN. I. 33 = AN. V. 132, IV 291; MV III 97, etc.)
In Jaina canons, on the other hand, it seems that Vedic sah in the sense of "to conquer, defeat, etc.” has not been well preserved. We have such examples of the verb sah that are used along with wji (ja yai) 10 and are used in the simile of war. 11 But, these are rather rare, and, even in such contexts, it is not sure if the verb is used in that sense; for to them can be applied the meaning of "to bear, endure, etc.” which is more popular in Jaina texts
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The verbs khama - ( kşam), tiikkha - (desid, of /tij) and ahi yasa - (caus.of adhi- vas)12 are considered to be synonyms of the verb sah.
The last one is quite often used in the text of Āy.13
A verbal phrase sammam saha -, khama, - tiikkha, - ahiyåsa - often occurs in Jaina canons.14
Now, the object of these verbs are almost always some spiritual or non-spiritual things which are supposed to be hindrances or obstacles 'to the religious life and, hence which are to be borne or to be put up with. Arai is also among those things. Thus, it is admitted as one of the 22 parisaha (skt. parişaha)-S which "have to be put up with so as not to deviate from the right path and so as to annihilate karma."15
For explaining this arai-parisaha, it is said in Utt. that a monk (muni) while wandering from village to village, may feel discontent (arai), but the hardship must be borne (tam tiikkhe parisaham, Utt. 2. 14. & 15).
It is to be noticed here, however, that arai (as well as rai) is said not only to be borne or to be put up with, but also to be conquered. "the brāhmaṇa, overcoming (abhi- bhū) discontent as well as pleasure, wandered about, speaking but little" (araim raim ca abhibhūya rīyai mā
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