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Here also Dr. Jacobi translates the word “Vāsī” by 'smell of ordure'.
Now on the basis of some famous works, Jain canons, commentaries on them and dictionaries and lexicons, we shall try to show that the interpretations offered by Dr. Jacobi and the author of Avachūrī (referred to by him) are erroneous. JAM BŪDVIPA-PRAJÑ APTI SŪTRA
The Jain canon Jambūdvīpa Prajñapti Sūtra', which is the sixth Upānga, supplies us with the following most unequivocal interpretation of Vāsi-Chandana-Kalpa while elucidating the Sadhanā of the first Tirthaņkara Rşabbanātha :
"उसभे अरहा कोसलिए......वासीतच्छणे अदुळे, चंदणाणुलेवणे अरत्त ... ... fakss 1"
If the above text is compared with the passages quoted from the Uttarādhyayana Sūtra and Kalpa Sūtra, it will be found that the phrase used in those canons is found here in an expanded form viz. gjet noeuf BTC, aq 3777' making the whole meaning unequivocal.
The above passage is explained by the Commentator śāntichandra Vāchakendra2 thus3 : "वास्या-सूत्रधार-शस्त्रविशेषेण तक्षणं त्वच उत्खननं तत्राद्विष्ट:-अद्वेषवान् चन्दनाTAST#:... 37TTATTI"
Thus according to the commentator, Vāsī is a particular weapon or tool of a carpenter, takṣaṇam is slitting of the skin ; adviştah means having no hatred; Chandana is sandalwood; anulepana means application on skin; araktah 'means having no attachment'.
Now the whole passage quoted above can be translated thus: “Rşabha, the conqueror of the internal enemies and the native
1. Jambūdvīpa Prajñapti Sūtra, Vakşaskāra II, Sūtra 31.
2. Commentary called Prameyaratnamañjüşā written by him in Vikram Samvat 1660 ; Cf. Jinaratnakoşa, by H. D. Velankar, published by Bhandarkar Oriental Research Instt. Poona 1944, p. 131.
3. Jambūdvīpa-Prajñapti Sūtra (with commentary) pub. by Seth Devachand Lalbhai Pustakoddhar Fund, Surat, 1920, II/31.
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