Word OE in Some Canonical Jaina Texts

Author(s): Hermen Tieken
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf

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Herman Tieken
Nirgrantha
The next two instances of oe are found in the Āyāra 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) nihaya damdaṁ pāņehi pāvam kammam akuvvamane esa maham agarthe viyähite (1b) oe juimassa khet[sic]anne uvavāyam cayanam ca racca "āhārovacaya deha
parisahapabhamguno" (2) pasahege savvimdaehim parigilayamanehim (3a) oe dayam dayati (3b) je samnidhanasatthassa khettanne (3c) se bhikkhū kālanne balanne (v.l. balanne) matanne khanayanne vinayanne
samayanne pariggaham amamāyamāne kālenutthayi apadinne duhato chettā niyāti. (la) "Abstaining from harmfull actions against living beings, not doing sinfull deeds :
he is called a great agrantha".
(1b) 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 : "ojah" advitiyo ragadvesarahitah, "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 moksa)". Regarding the text of this passage, and its interpretation, iwo 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. Śīlānka, however, seems to have been well aware of the various options, as appears from the Ayāra 1.2.588 : for kheyanne he has : khey(d)anne, khedah – abhyāsah... khedajño, athavā kşetrajñaḥ. Compare the Cūrni : khittam jānati khettanno bhikkhāyariyākusale ... evamadi janati 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 śīlānka 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