Uttaradhyayan Studies An Edition and Translation of Forth Adhyayan with A Mitrical Analysis and Notes

Author(s): K R Norman
Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf
Catalog link: https://jainqq.org/explore/210289/1

Page #1

UTTARAJJHAYANA STUDIES (AN EDITION AND TRANSLATION OF THE FOURTH AJJHAYAŅA, WITH A METRICAL ANALYSIS AND NOTES)
K. R. Norman, Cambridge, England
1. Introduction
The importance of the Uttarajjhayaņa-sutta was recognised by European scholars at an early date, and a translation of the whole text was included by H. Jacobi in his translations of Jaina Sūtras (Sacred Books of the East, Vol. XLV, Oxford 1895), while individual ajjhayaņas were studied by E, Leumann (WZKM, V, 111 ff. VI, I ff.) and J. Charpentier (ZDMG LXII, 725-47, LXIII, 171-88; WZKM XXIV, 63 ff.). Both Jacobi (Ahmedabad 1911) and Charpentier (Uppsala 1922) published editions of the whole text. In more recent years L. Alsdorf published a series of studies of the Uttarajjhayana-sutta (Ind. Ling. 16 (1955) 21-28; S. K. Belvalkar Felicitation Vol. (1957), 202-8; W. Norman Brown Commemoration Vol. (1962), 8-17; IIJ VI (1962), 110-36), and also a monograph on its Aryā stanzas ( The Arya Stanzas of the Uttarajjhāyā, Mainz 1966). In a series of articles entitled 'Middle Indo-Aryan Studies', which have appeared in the Journal of the Oriental Institute (Baroda) since 1960, I have discussed a number of words occurring in the Uttar ajjhayana-sutta, and in the fourteenth of that series I have examined the evidence for believing that a number of traces of the dual number occur therein. I have also published a metrical analysis, with text and translation, of the eighth ajjhayana, which is written in the Old āryā metre (Mahavira and His Teachings, Bombay 1977, 9-19). As part of my continuing work upon this very important text, I wish in this paper to examine the fourth ajjhayana, which is written in a mixture of Triştubh and Jagati pādas.
No MSS were directly available to me for the production of a critical edition, but I have made use of the following printed editions, and I have noted the readings of Jacobi's edition and the MSS used by Charpentier, as quoted in his edition: C - Charpentier's edition (Uppsala, 1922)
the edition by R. D. Vadekar and N. V. Vaidya (Poona, 1954). This is a corrected version of C, with some better readings taken
from Devendra's commentary. S = Suttāgame, Vol. II, the Sthänakvāsi edition by Muni Sri Phulchandji Mahārāj (Gurgaon, 1954).
- 564 -

Page #2

N
=
L
=
Uttarādhyayāni śrīmān-Nemicandrācāryaviracitasukhabodhānāmnyā vrttyä samalankrtāni (Valad, 1937). the edition published by Jaina Visva Bhārati Prakāśana (Ladnun. 1975). Jacobi's edition (Ahmedabad, 1911), as quoted by C.
J
=
B1
= MSS quoted by C
Säntisüri's commentary was not available to me, but I have noted such of his readings as are quoted in the notes to C.
II. Text
1. asamkhayam jiviya mā pamāyae; jarovaniyassa hu n'atthi tăņam.
evam vijaņāhi: jane pamatte; kin nū vihimsä ajayā gahinti 2. je pava-kammehi dhanam manūsā samäyayanti amaim gahāya,
pahāya tc pāsa-payattie nare verāņubaddhā narayam uventi. 3. teñe jahā sandhi-mune gahie sa-kammunā kiccai pāva-kāri,
evam payä pecca iham ca loe. kadāņā kammāņa na mukkha atthi. 4. samsāram avanna parassa atthā sāhāraṇam jam ca karei kammam,
kammassa te tassa u veya-kāle na bandhavā bandhavayam uventi. 5. vittena tänam na labhe pamatte imanmi loe aduvā paratthā;
diva-ppaņaţthe va ananta-mohe neyāuyam datthum adatthum eva. 6. suttesu yāvi padibuddha-jivi na visase pandiyaāsu-panne.
ghorä muhuttā; abalam sariram. bhārunda-pakkhi va car' appamatte. 7. care payāim parisamkamāņo, jara kimmci päsam iha mannamāņo
lābhantare jiviya vũhaittā, pacchā parinnāya malāvadhamsi. 8. chandam-nirohena uvei mokkham, äse jaha sikkhiya vamma-dhāri.
puvväi väsäim car' appamatte; tamhā muņi khippam uvei mokkham. 9. sa puvvam evam na labhejja pacchã. eso vamā sāsaya-väiyānam.
visiyai siļhile äuyammi kā lovanie sarirassa bhee. 10. khippam na sakkei vivegam eum. tamhā samutthāya, pahāya käme,
samicca loyam samayā mahesi āyānurakkhi cara-m-appamatte. 11. muhur muhuin moha-gune jayantara anega-rūvā samana carantam
phäsä phusanti, asamajasam ca na tesi bhikkhū maņasä pausse. 12. mandā ya phāsā bahu-lohanijjā; taha-ppagäresu maņam na kujjā.
rakkhejja koham, viņaejja māṇam, māyam na seve, payahejja loham. 13. je 'samkhayā tuccha para-ppavāi, te pijja-dosāņugayā parajjhā. ee ahamme tti dugumchamāņo, kampkhe gune jāva sarira-bheu tti bemi.
- 565 -

Page #3

III. Critical Apparatus
In this apparatus no account is taken of such orthographical variants as -md-1-nd-I, -mt-/-nt-, -md-/-nd-, -mdh-/-ndh, -mm-l-mm. Except where quoted, JABI. 2 must be presumed to have the same reading as C.
1b: Nu'. C:N eyam; SNL viyānāhi. d: C kinnu, V kinnü, Skim nu, N kanni, L kannü, BI. 2 kannu.
2 a: S-kammehim; NBI. 2 manussa. b: A samayayanti; Sāntisüri quotes v. l. amayam, c: L pasa payatție as two words; N qarı.
3 c: Sântisūri reads peccha. d: VN mokkhu, L mokkha. 4 b: A karenti. d:N na. 5 a : N pamatto. d: N neyāuyam.
6 a:N āvi. b:N na; CVSL pandie; S-panne. d:S bhāranda-; S care 'ppamatte. N cara 'ppamatto, L car appamatto.
7 b: SN mannamāņo. c: SJBL. 2 būhaitta.
8 a : SNL chandam as separate word. b: all sikkhiya- as compound. c: CYSL puvvāim; N vāsāi; S care 'ppamatto, N cara 'bpamatto, L carappamatto.
9c: Bl. 2 visi yai; A Zummi.
10 a : Nņa. c:N sammecca; NJ logam. d: NLJ appāņa-rakkhi, Bl. 2 appanurakkhi; S care 'ppamatto, NL-appamatto.
11 a: A muham muham. c:S phusamti. d: VNL tesu.
12 c: CVS rakkhijja; JBL. 2 moham (for koham ). d: SNJBL. 2 sevejja pahejja.
13 a : NL samkhayā; C tucchā, Stuccha- as compound. b: parabbhā. C: JA ete; N ahammu. d: VL--bheo, N -bhee. IV. Metrical Analysis
Of the 52 pādas in this ajjhayaņa, only two (la and 2c ) are Jagati. The remainder are Trișțubh. When establishing the text, I have selected that reading which best suits the metre. Where the reading involves the lengthening and shortening of a syllable m. c. ( = metri causa ), I have marked the pāda number with an asterisk (* ), and have commented upon it in the Notes. Openings (syllables 1-4): 0-0. : lab, 2bc, 3bd., 40, 5b, 6b, 7a, Sac#. 10c, 1labd, 12b.
--- : lcd , 2ad, 3ac, 4abc, 5acd, 6acd, 7bcd, 8a*bcd*, 9bd, 10bd, l1c, 12acd, 13abcd. Breaks ( syllables 5-7; the caesura is marked by ):
l-vo: 1a*, 2c, 3ab, 4bcd, 50, 6b+, 7c*, 8b*d, 9b, 11a, 13ard -ulv : Ibc, 2a, 3cd*, 4*, 5c, 60, 70, 8a, 10ab, 12b, 13c. -Ivv: 1d, 2b*d, 5ab. 6a*c, 7ab, 9a, 10cd", llbc*d*, 12acd
- 566 -

Page #4

--\v : 8c vu- : 9c -10 : 90
-00 ( with the caesura after the eighth syllable ): 13b Cadences ( syllables 8-11/12 ): all the Triştubh pādas have the cadence •v-v ( with
shortening m. c. in 3d* ).
both Jagati pädas have the cadence *v-vThis analysis shows that although lengthening and shortening of syllables m. c. took place consistently in the openings and cadences, the necessary changes to produce the standard breaks -vv and ov- were not always made. V, Translation
1. One should not waste ( one's ) life (although it is ) imperfect; assuredly there is no protection for one brought close to old age. Thus know : people are careless; what will the unrestrained get by violence ?
2. Those men who acquire wealth by evil actions, practising folly, will go to hell, leaving their wealth ) behind, bound by their hatred ( like ) a man enveloped in snares.
3. As a thief, an evil-doer, caught in a hole in a wall, is destroyed by his own action, so people are destroyed ) when they pass away and also ) here in (this ) world. There is no release from actions which have been ) performed.
4. Whatever action one who has arrived in the sumsāra does for another or in common (for both of them ), at the time of experiencing the result of) that action they do not ( both ) go to the place of punishment as relations.
5. A careless man would not obtain protection by wealth in this world or in the next; like one who has lost his lamp in endless darkness, ( although ) having seen the right path he is as though not having seen it.
6. And although with wakened soul among sleepers, a wise man with quick intelligence should not be confident Times are hard; the body is weak. He should remain vigilant like a Bhärunda bird.
7. He should continue to mistrust his footsteps, thinking that whatever is here is a snare. Promoting life until the acquisition of release ), afterwards (abandoning it ) after careful consideration, he abolishes impurity.
8. By suppressing desire one goes to release, like a horse carrying armour (when it is) trained. One should be vigilant in the early years; on that account a sage goes quickly to release.
9. (If ) he (did not obtain it) early on, similarly he would not obtain it afterwards; that illustration (that one can obtain it later on) belongs to those who preach (that life is) eternal. One despairs, being slack in respect of life, brought close to death at the dissolution of the body.
-1567.

Page #5

10. One cannot go quickly to seclusion. Therefore, making an effort, giving up sensual pleasures, treating the world with impartiality, a great seer should remain vigilant, guarding himself.
11. Again and again external contacts of many forms impinge upon an ascetic as he continues to overcome the strands of delusion, but a monk should not unbecomingly hate them in his mind.
12. External contacts are also pleasant and desirable to many; one should not set one's mind upon things of such a kind. One should guard against anger, one should dispel pride, one should not cultivate illusion, one should abandon lust.
13. Those who are imperfect, vain, false teachers, are subject to love and hatred and are offenders. Dispising them as unrighteous, one should desire virtues until the dissolution of the body. VI. Notes
1. Although there would seem to be no difficulty in translating asamkhaya (Sanskrit asamskrta) as 'imperfect both here and in verse 13, Jacobi translates 'you cannot prolong your life'. He is apparently following the commentary (=cty), which takes the past participle in the sense of a future passive participle (asamskrtam = asamskraniyam). A comparable phrase occurs at Süyagadamga-sutta I.2.2.21= 1.2.3.10 : na ya samkhayam ahu jūviyam. Silānka explains : 'na cal naiva 'jiaitam' ayuş kam kālaparyāyeņa truţitam sat punaḥ 'samkhayam' iti samskarttum-tantuvat sandhatum s akyate ity evam āhus tadvidvaḥ and 'na ca' naiva trufitam jūvitam āyuh 'samskarttum' sandhātum Śakyate, evam āhuḥ sarvajñaḥ. We could get the word-play by translating 'imperfectible' here and 'imperfect' in verse 13, but the former does not quite give the sense of 'unextendable' which the cty's interpretation whould require.
I take jiviya to be accusative (with-m omitted m. c.) as the object of pamāyae, It could equally well be nominative, in which case the first two words of the pada would form a separate clause. For pamāyae in the sense of 'forfeit, squander (an opportunity)' see Alsdorf; IIJ VI (1962), 113.
In pada c the cty takes jane pamatte as plural, as the subject of the verb gahinti (-Sanskrit .grahayanti). Although the singular of jana can be used collectively in Sanskrit, one would expect a singular verb with it. It is possible that the words are vocative singular, going with the imperative vijāņāhi, although Pischel, Comparative Grammar of the Prakrit Languages $ 366 lists such forms for Māgadhi, not Ardha-Māgadhi. A more likely solution is that the words jane pamatte form a separate clause, but the comparable difficulty with the word nare in verse 2 cannot be resolved in the same way.
In pada d the editions vary between the readings kam and kim I read kim (with->-n before nu) with the 7 of nu lengthened m. c. The cty explains
- 568 -

Page #6

vihimsa as vihimerah, but since this word occurs in late Sanskrit only, I prefer to see vihinsä as a truncated instrumental singular of a noun in-, cf. samaya in
verse 10.
2 In pada b the final vowel of samayayanti is lengthened m. c. In päda e the ety explains nare as being plural, as it did for jaye in verse 1. Since there is no obvious reason why the author of the verse should not have written the plural nara (which scans equally well) has he wished to, I assume that we have here a 'patch-work' verse, with originally separate pädas strung together. the nominative singular as though it were a metaphor or simile.
3. There is a close parallel to pādas abc in Pali (Theragatha 786): coro yatha sandhimukhe gahl to sakammunā haññati pāpadhammo, evam paja pecca paramhi loke sakammuna haññati papadhamma.
There is no way of deciding whether the vowel - in gahie/gahito is m. c., or a genuine development from Sanskrit grhita.
In pada d the loss of -- in kadāṇa kammāṇa is m. c., as is the writing of the stem form in mukkha. If this is for meksya, agreeing with paya, then padas c and d go together and we should translate 'people are not to be freed from their actions. The reading mokkhn in VN and the gloss moko in the cty, however, suggest that mukkha is m. c. for mokkho.
4. In pāda a avanna is a nominative singular without a case ending m. c. In the same pada aṭṭha is a truncated dative of purpose (atthaya), similar to the truncated instrumentals of a stem nouns in -a in verses 1 and 10, although the cty explains it as an ablative.
In pada d the cty explains: na naiva bandhavaḥ svajanaḥ yadartham karma kṛtavan te bandhavatām bandhutām tadvibhajanāpanayanad ina wimtiti upayanti. I think, however, that there is an intentional word-play between bandhava and bandhavayam and I believe that the latter word is the equivalent of Sanskrit bandhapadam 'the place of punishment.' The idea behind the verse is that we each suffer the consequences of our own actions; the person for whom we do a deed does not thereby become, so to speak, a personal relation, a co-heir to the fruit of the action.
5. The cty glosses aduva in pada b as athava. It is rather to be derived from yad u vä, or yad sa (with a svarabhakti vowel --), and represents a borrowing from a dialect where the relative pronoun lacked the initial, such as the Eastern dialect of the Asokan inscriptions.
The city explains that divappanatthe is a Prakrit version of panaṭṭhadive. Comparable compounds occur elsewhere, e. g. Pāli puñña-kata (=kata-puñña) 'one who has done merit', akkha-cchinna (= chinna-akkha) 'with broken axle', naga-hata (=hata-naga) 'killed of an elephant.' It is possible that such compounds should
72
- 569 -

Page #7

be analysed differently. The past participle is to be taken as an action noun, giving a tatpurusa compound in the first place, e. g. akkha-cchinna 'the breaking of an axle', and then a bahuvrihi compound possessing the breaking of an axle, i. e. with a broken axle' (see K. P. Norman, Elders' Verses I, London 1969, p. 160).
For moha in the sense of darkness or delusion of the mind' see Monier. Williams, Sanskrit-English Dictionary, s. v. moha.
In pada d neyāuya does not have the specific meaning 'knowing the Nyāya philosophy' as in Sanskrit, but the more general meaning 'connected with the right way (nyāya).' The cty explains datthum as meaning dệsțvā, but adatphum eva as adrastaiva, having seen, he is a non-seer indeed. I take both words to be infinitives used as absolutives, and I assume that eva here stands for iva, cf. visam eva (Uttarajjhayaņa-sutta XVII. 20) glossed viņam iva.
6. Although N reads avi in pada a, the cty explains : 'caņ' pädapärane, ‘apiņ' sambhāvane, which makes it clear that the correct reading is yāvī, where the final -7 is m. c.
In pada b I have adopted the reading pandiya from N; it is a nominative singular without case ending m. c. The variant reading in the other editions can be made to fit the metre if we scan it pandie. Cf. the note on kālovanie in verse 9.
In pāda d the cty glosses : carā 'pramattaḥ. I assume that, with the exception of vijānāhi in verse 1 (which I take to be in parentheses, so to speak), there are no imperative forms in this ajjhayana but only optatives, as the reading of Sindicates. I therefore punctuate car' appamatte ( care a ppamatte) here and in verse 8, and I assume that cara in verse 10 is m. c. for care.
7. In pāda a care parisamkamāno is an example of the usage of the root car- with a present participle, as in Sanskrit, in the sense of 'to continue doing something'. Cf. jayantam carantam in verse 11.
In pāda c the loss of m in jiviya is m. c.
In pada d the cty explains : parinnāya = parijñāya sarvaprakāraih avabudhya. Elsewhere, however, it is made clear that knowledge (parijñā) is twofold: comprehension and renunciation (see H. Jacobi, J aina Sätras I, p. 1 n. 2). Cf. the cty on Uttarajjhayana-sutta XII.41 parijñāya jña parijñayā jñatvā pratyäahyāka parijñayā pratyākhyāya.
8. In pāda a chandam-niroheňa is m: c. for chanda-nirohena.
In pāda b I take sikkhiya and vammadhāri separately, to obtain a parallel with pāda a. If this is correct, then sikkhiya is a nominative singular without case ending m. C.
In pāda c only N reads the form puvvāi which is required m. c., but it follows this with vāsāt, which like the reading vāsāim of the other editions
- 570 -

Page #8

goes against the metre. No edition reads vāsāi, which the metre requires. For the punctuation car'appamatte see the note on verse 6.
In pāda d the final -i of muni is m. c.
9. Jacobi translates pada a: 'If he does not get (vistory over his will) early, he will get it afterwards', but I think the cty is correct in believing that the word evam implies a comparison : '(As he does not get it) before, so he would not get it afterwards.
In pāda c the final -i of visiyai is m. c. The cty takes sidhile as locative and explains: Sithile atmapradeśān muñcati ayusi, but I assuine that it is nominative singular, and with the locative auyammi means (as Sithila does in Sanskrit) 'careless in (respect of).
In pada d kalovanie goes against the metre, but can be made to fit if we scan kalovanie. Cf. the note on pandiya in verse 6.
10. In pāda c samayā is a truncated instrumental singular of a stem in -ā. Cf. the note on vihimsa in verse 1. The cty explains: samatayā samašatrumitratayā.
In pāda d, despite the cty (which explains: cara a pramattah) I assume that cara is m. c. for care. See the note on verse 6. S repeats the reading it has in verses 6 and 8, which is unmetrical here. The consonant-m-is a 'hiatus-bridger' consonant.
11. For jayantam carantam in padas ab see the note on verse 7.
In pāda c the final -1 of phusamti is m. c. The cty explains asamamjasam ca as: asamañjasam eva ananukulam eva, which indicates that the text being commented upon included the word va, not ca. I read ca, and assume that these two words are to be taken with pada d.
In pada d the final -ū of bhikkhū is m. c.
12. In pada a the cty explains mamdā as being for mandāḥ, but since it is parallel to bahu-lohanijja it is probably to be taken as standing for mandrāh.
13. In pāda a tuccha is a nominative plural form without case ending m. c. NL read samkhaya, but the explanation of the cty shows that we are to understand a negative: na tättvika-uddhimantaḥ kintäpacitavrttayaḥ.
In pada b all the editions except C read parajjha, and the cty explains: paravasāḥ. I can only suggest that the word is to be derived from either aprarādhya 'not praiseworthy' (although we should expect -pp-), or some derivative of the root aparādh-meaning 'sinner'. If either of these suggestions is correct, then we should need to punctuate 'parajjha.
In pada c N reads ee ahammu tti, and glosses: ete adharmahetutvāt adharmaḥ iti. We should need to translate this: "despising them as being individually) an unrighteous man',
- 571 -

Page #9
In pada d the construction of java with the nominative bheu (the other e ditions also read a nominative) is unusual. Monier-Williams, Sanskrit-English Dictionary, s. v. yavat, records a usage of yavat in Sanskrit with a nominative followed by iti. The metre here, however, shows that iti is not to be taken in that way, but is, as usual, part of the phrase found at the end of each ajjhayana. लेखसार उत्तराध्ययन का अध्ययन चतुर्थ अध्ययन का अनुवाद और संपादन : छन्द-विश्लेषण और टिप्पणी यूरोप के विद्वानों ने उत्तरायण-सुत्त का महत्व बहुत पहले जान लिया था। इसीलिये उसके अनेक संस्करण जर्मन, स्वीडन और इंगलैंड के विद्वानों ने संपादित कर प्रकाशित किये हैं। इस लेखक ने भी अनेक शोधपत्र-शृंखला के माध्यम से इस ग्रन्थ की विशेषताओं का निरूपण किया है / इस शोधपत्र में इसके चौथे अध्ययन के अंग्रेजी अनुवाद के साथ विचार किया गया है। इसमें अनेक पूर्ववर्ती संस्करणों से सहायता ली गई है। यह अध्ययन त्रिष्टुभ और जागती पदों में लिखा गया है। इसमें 52 पद हैं। इनके पठन से ज्ञात होता है कि इनमें आरंभ और लय-संगति के लिये कुछ अक्षरों में घटा-बढ़ी की गई है। प्रस्तुत निबंध में इन पर अनेक टिप्पणियों के साथ विचार किया गया है। -572