La Vrai Brahmane Etre Inoffensif Mahane Avihannu Suyagada

Here is a comprehensive summary of the provided Jain text in English:

Book Title: La Vrai Brahmane Etre Inoffensif Mahane Avihannu Suyagada Author: Colette Caillat

This article, "The True Brahmin, the 'Inoffensive' Being, Mahana Avihannu, Sūyagada 1.2.2.5" by Colette Caillat, delves into the interpretation of a specific passage within the Sūyagadāṅga, an early Jain canonical text. The focus is on the meaning of the term "mahāṇa" (brahmin) and the adjective "a-vihannu" within the context of Jain philosophy, particularly its emphasis on non-violence (ahiṃsā).

Key Points:

• The Passage and its Challenges: The article centers on the second lesson (Veyāliyam) of the first book of the Sūyagada, which consists of seventy-five verses. The author notes that the tradition assigns a double meaning to "Veyāliyam": referring to the meter (vaitaliya) and the subject matter, which deals with the destruction of karma. The Niryukti (Nijj) commentary attempts to outline the themes of the three sections of this lesson: awakening and impermanence, rejection of pride, and elimination of karma accumulated through ignorance. However, Caillat argues that the verses themselves are primarily invitations to non-action, non-killing, meditation, and the practice of Mahavira's teachings to achieve perfection.

• The "Brahmin" (Mahāṇa) and Non-Violence: Caillat explores the term "mahāṇa," the Ardhamāgadhī equivalent of Sanskrit "brāhmaṇa." She highlights its frequent occurrence in the Sūyagada, particularly in the second section of the second lesson, where it is often associated with "muni" (monk). While some scholars consider them synonymous, Caillat suggests that "mahāṇa" leans more towards behavioral aspects, while "muni" encompasses intellectual qualities and meditation.

• The Etymological Link: Mā Haṇe (Do Not Kill): A crucial aspect of the analysis is the homophony between the verbal phrase mā haṇe ("do not kill") and the noun māhaṇa. Jain commentators like Śīlāṅka explicitly link the meaning of "mahāṇa" to the injunction "do not kill" (mā vadhir). This connection is central to the article's argument that the Jain "brahmin" is defined by their commitment to non-violence. The presence of mā haṇe in a concluding verse of the lesson is seen as significant and intentional, reinforcing this concept.

• Deconstructing A-vihannu: The article's primary contribution is its re-examination of the term a-vihannu. While some scholars have interpreted it as "unshakable" or "imperturbable" (derived from a passive sense), Caillat argues for an original meaning of "inoffensive" or "non-harming."

  • She acknowledges the potential connection to Pali texts where a-vihaññamāno means "not being overwhelmed."
  • However, she proposes that the Prakrit form a-vihannu might be derived from an active sense of the root han (to strike, to kill).
  • Possible derivations include a rare suffix -yu- or the Middle Indo-Aryan active intransitive stem hann-a- with the suffix -u-.
  • This active interpretation aligns with the final interpretation of the key stanza (Sūy 1.2.2.5), where a person who is hanyamānaḥ (being struck) does not strike anyone back, but rather continues on the path of doctrine with equanimity.

• Synonymy and the Ideal of Ahimsā: By arguing for the active meaning of a-vihannu ("inoffensive") and its phonetic proximity to māhaṇa ("brahmin," interpreted as "one who does not kill"), Caillat establishes a clear synonymy between the two terms within this specific context. This juxtaposition highlights and reinforces the Jain ideal of ahiṃsā (non-violence) as the defining characteristic of the true "brahmin." The "true brahmin" is thus presented as the embodiment of active peace and non-harming.

In essence, Caillat's article provides a nuanced linguistic and philosophical analysis that reinterprets the meaning of a-vihannu within the Sūyagadāṅga, emphasizing its connection to the fundamental Jain principle of ahiṃsā and defining the ideal "brahmin" as an "inoffensive" being.