The Doctrine of the Jainas, Described after the Old Sources c6.40.3

c6.40.3

Mahāvīra's parents are said to have belonged to Pāsa's lay-followers (*Pāsavaccijjā samaṇovasagā*, Āyār. II, 15, 16), and in his lifetime—as is confirmed by the Sāmaññaphala-Sutta of the Dīgha-Nikāya)³—there have been teachers (*P. jjā therā bhagavanto*, Viy. 134b, 247b) and monks (*aṇagāra*, Viy. 99a, 439a) in accordance with Pāsa's intentions. The word *avaccijja* (also Therāv. 2) indicates the spiritual filiation⁴. Pāsa was obviously of a winsome nature, for he bears the constant title of *puris' ādāṇiya* which seems to be the oldest precursor of the modern occasional titles of Lokamānya, Deśabandhu, Mahātman, etc. *ādāṇiya* means as much as *ādejja* which in the Karman theory stands for "suggestive"⁵. Both sects were on absolutely friendly terms, and for this we are given some valuable proof by the conversation of two of their leading representatives Rāyap.⁶ and Utt. 23⁷. We are assured (Viy. 247b, 454a) that already Pāsa had conceived both the shape and the eternity of the world (§ 103) in a way as taught by Mahāvīra, though (in the second passage) the latter insists that he came to discover it independently. Yet we are not able to draw any immediate inferences on Pāsa's system from this conception of his since the idea of a lower, an intermediate, and an upper world is in itself not singular. Mahāvīra's laymen are instructed (Viy.