Uttarajjhayanan Sutra XIV Usuyarjjarah

Author(s): K R Norman
Publisher: Z_Aspect_of_Jainology_Part_3_Pundit_Dalsukh_Malvaniya_012017.pdf
Catalog link: https://jainqq.org/explore/250352/1

Page #1

UTTARAJJHAYAŅA-SUTTA XIV : USUYĀRIJJAM
K, R. Norman
The fourteenth chapter of the Uttarajjhayana-sutta,' entitled Usuyärijjam tells of the two sons of a purohita, named Usuyåra, who determine to leave the world and become (Jaina) monks. Their father tries to dissuade them, but fails. He follows them after they have gone forth, and is followed in turn by his wife. The king proposes to confiscate his property, but is dissuaded by the queen. He too goes forth, and the queen follows him. Jataka No. 509 of the Pāli collection (Hatthipala-játaka=Ja IV 473-91) tells what essentially is the same story, although there are some minor diflerences, e. g. there are four sons. The parallels between these two texts, also with some verses of the Mahābhārata, were long ago noted by Western scholars, and studies of their relationship were made by Leumann?, Franke, s and Charpentier.4
In both the Pāli and the Pkt versions the story is told in a mixture of Iloka and tristubh verses. In the Ja version there are 26 verses, of which 20 are tr. and 6 $1.; the Pkt version has 53 verses, of which 32 are tr. and 21 $1. Although the stories are similar, the direct parallels in the verses are not numerous. Among the tr. verses only six are held in common, and in several of these the parallelism extends only as far as a single pada. Portions of three fl. verses in the Páli are found in four fl. verses in the Pkt. On sl. verse in the Pkt corresponds to a tr. verse in the Pāli. With one exception, in śl. metre, the verses held in common all occur in the dialogues between the various characters in the story.
It has been pointed out by Alsdorfs that in such stories in mixed verse, the earliest version was probably in pure tr. verses, and the fl. verses probably 1. Abbreviations : Utt=Uttarajjhayaņa-sutta : JaJätaka; Say=Sūya.
gadamga; Mvu=Mahāvastu; MBh=Mahābhārata; tr.= trisțubh; $1.= śloka; v (v). = verse (s) in Utt; g (g).=gāthà(s) in Ja; Skt=Sanskrit; BHS
= Buddhist Hybrid Sanskrit; Pkt=Prakrit; AMg= Ardha-Māgadhi; PED= Päli-English Dictionary; v. 1. = variant reading; cty=
commentary. 2. E. Leumann, WZKM 6 (1892), pp. 12 foll. 3. R. Otto Franke, "Játaka-Mahābhārata-Parallelen", WZKM 20 (1906),
pp. 317-72 ( = Kleine Schriften, pp. 344-99). 4. J. Charpentier, "Studien über die indische Erzählungsliteratur”, ZDMG
62 (1908), pp. 725-47 (=Charpentier, 1908). 5, See L. Alsdorf, "Das Jätaka von weisen Vidhura", WZKS 15 (1971),
p. 56.

Page #2

Uttarajjhiyaņa-Sutta XIV : Usuyārijjan
17
represent later additions. It seems likely that this is true also of the present story, but if the earliest version was in tr. metre, it is nevertheless clear that some of the tr. verses are also later additions. The story in Utt begins with six narrative verses in tr. metre (vv. 1-6) which tell the background to the story. These are lacking in Ja, which has three introductory verses in fl. metre (gg. 1-3). Similarly the Ja story concludes with six tr. verses in which the queen discusses with the towns. people her intention to become a wanderer (gg. 21-26). There is no direct parallel to these in the Utt version, where the end of the story is told in five fl. verse (vv. 49-53).
The work done by the early scholars has stood the test of time, and when Charpentier made a new edition of Utt in 19221 there was little he could add to what he and others had done earlier. Since that time, however, further comparative studies, especially by Alsdorf, have shed light on the relationship between Jaina and Buddhist texts, and in this paper I should like to make a further examination of some of the verses of Utt XIV and their counterparts elsewhere, in the hope that progress may be made in their interpretation and understanding.
(1) The first verse which is common to the two versions is v. 9 (g. 4), in which the purohita tells his sons of the duties of a brāhmaṇa, which they should fulfil before they become wanderers. In Charpentier's editions the verss reads :
ahijja vee parivissa vippe putte paritthappa gihamsi jāyā bhoccāņa bhoe saha itthiyahim ārannagā hoha muni pasatta.
The Pali version has adhicca in place of Pkt ahijja, which might be thought to show voicing of -cc- > -jj- It is, in fact, due to a development from a different form. The Pali is derived from adhitya (which occurs in the Skt version of the verse), whereas the Pkt is derived from adhiya, with -7y-> -iyy- -ijj..
Charpentier notes (p. 333) that Ja has tāta instead of jāyā, and he suggests reading tāyā. I do not understand his reference to Devendra apparently taking jāyā as an attribute of putte. According to the edition of Devendra's cty available to me, he takes it as a vocative and glosses it as jātau putrau, whereas he glosses putte as putrān. Although Charpentier reads tāyā in v. 18, which might seem to support his suggestion, he gives a v. 1. jāya, and this seems to have been the reading known
1. J. Charpentier (ed.): The Uttarādhyayanasūtra, Uppsala 1922. 2. See L. Alsdorf, “The story of Citta and Sambhūta", Dr. S. K. Belvalkar
Felicitation Volume, Benares 1957, pp. 202-208. 3. References to Utt are to Charpentier's edition, unless otherwise stated.
References to Ja are to Fausbll's edition.
3

Page #3

K. R. Norman
to Devendra, who glosses it he jātau. Charpentier himself reads jāyā again in v. 22, and once again Devendra glosses this as he jātau.
A Skt version of this verse occurs in the Mahābhārata in a story about a brāhmaṇa who is asked by his son about the action to be taken when the world is passing away (MBh [crit. ed ] Santiparvan XII. 169). In the MBh the verse is followed by the equivalents of vv. 21-23. Not only does the Sl. metre of these verses suggest that they are an addition to the story, but this is confirmed by the fact that they are lacking in the Ja version, although they do have a separate existence elsewhere in the Ja collection, at Ja VI 26, 11-16*. 1
(2) In the version in Utt, as part of the discussion aimed at persuading his sons not to become wanderers, the purohita tells them that their action would be profitless, because the soul is not eternal. He states (v. 18):
jaha ya aggi arani asanto khire ghayam tellam aha tilesu em eva, tāyā, sariramhi satta sammucchai nāsai nāvacitthe.
Jacobi translates (p. 64):2 “As fire is produced in the araņi-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul produced in the body; ( these things) did not exist before, they came into existence, and then they perish; but they are not permanent." In a footnote to his translation "soul" he states (p. 64 n. 1): "Satta is the original; it is rendered sattva by the commentators, Perhaps satta is the prākrit for svātmā; at any rate the context of the next verse proves that the soul is intended."
The Jaina Visva Bhārati Prakasana edition (Ladnun 1975) reads in pādas a :
jaha ya aggi araniu 'santo
and Devendra seems to have had the same reading before him when he commented: yathaiva casyāvadhāraṇārthatvāt'agnih' "araniu" tti 'aranitah' agnimanthanakāşthat 'asan' avidyamāna eva sammārcchati, yatha kşire ghrtain tailam atha tilesu, evam eva he jātau ! farire sattväh "sammucchai" tti 'sammūrcchanti' pürvam asanta evotpadyante. tathā "näsai" tti naš yanti "nävacitthamti" na punar avatişthante sariranāse tannāśāt, iti sātrārthaḥ.
It would seem that Jacobi's translation is based upon the cty explanation, but this presents considerable difficulties Although Charpentier's reading araņi is not easy to explain, Devendra's lemma araniu with the gloss arañitah, i. e. a quasiablative explained as agni-manthana-kāşthāt, is also inappropriate, since in the context
1. See also H. Lüders. Beobachtungen über die Sprache des buddhistischen Urkanon
Berlin 1954, $ 20. 2. H: Jacobi, Jaina Sūtras Part II (=Sacred Books of the East 45), Oxford 1895.

Page #4

Uttarajjhajar a-Sutta XIV : U suyārijjam
19
with khire and tilesu we should expect another locative Secondly, the explanation of sattā as the equivalent of Skt sattvāḥ necessitates the taking of sammucchai and nāsai as plurals, i.e. the equivalents of Skt sammürcchanti and nasyanti. We can, however, provide a locative by dividing Charpentier's reading as arañia 'santo, and assuming that the expected Ardha-Māgadhi reading araạie 'santo was replaced by Charpentier's reading as a result of the existence of the word asan in the cty's explanation,
The second problem can possibly be resolved by referring to the Sūyaga. damga where a similar point of view is put forward by another non-Jaina, a sramana or brāhmaṇa : se jahāņāmae kei purise tilehimto tellam abhinivvattitta nam wvadamsejjā ayam, āuso, tellam ayam pinnäe, evam eva n' atthi kei purise uvadamsettaro ayam, āuso, āyā iyam....se jahāņāmae kei purise araņio aggim abhinivattitā ņam unadamsejjā ayam, āuso, araņi ayam aggi, evam eve jāva sariram. evam asante asamvijjamāņe jesim tam asamte asamvijjamāṇe tesim tam su-y- akkhāyam bhavati, anno bhavati jivo annam sariram (Sūy II. 1.16=Suttagame I, pp. 137.38). Jacobi gives a somewhat condensed translation (p. 341) : "As a man presses oil from the seeds of Atasi, and shows the oil and the oil-cake separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Araņi-wood. Those who believe that there is and exists no soul, speak the truth.”
A comparison between this passage and v 18 indicates important differences. The speaker in the Sūy passage is saying that it is possible to separate oil from oilseed, or make fire from a fire-stick and show the two separately, but it is not possible to show the soul separately from the body. In v. 18, if we follow Jacobi's translation, the speaker is saying that oil is not in the seed, nor fire in the fire. stick, nor the soul in the body. So Sūy and Utt seem to be contradictory.
This contradiction can be resolved by assuming that we should read not arania 'santo, as just decided, but arania santo. We should then translate : "Like fire being in the fire-stick". It would seem that the reading in Utt, with a negative asanto or (with prodelision) 'santo, and Devendra's explanation of this reading, are in fact based upon the Suy passage. The Utt passage states (if this suggestion is correct) that the soul is in the body, just as oil is in the seed and fire in the firestick, and if you destroy one you destroy the other with it. In the Sūy passage it is stated that it is possible to take oil from the oil-seed and make fire with the firestick and show them separately, but this cannot be done with the soul and the body,
The reason for this is that one and the same illustration has been used to serve two different purposes, and other examples can be given of illustrations being used in this way. It is clear that Devendra, or the cty tradition he was following,
1. I have dealt with another example in “Kriyāvāda and the existence
of the soul” in Buddhism and Jainism (ed. H. C. Das et al.), Cuttack 1976, Part II, pp. 4-12.

Page #5

20
K. R. Norman
did not realise this, and consequently failed to understand the contrast between the two passages. He did not see that the point of v. 18 was that the fire was in the fire-stick, and so he emended the text to read araglu, i. e. a quasi-ablative, perhaps because of the existence of the word aragio in the Suy passage. Because the latter passage had asam te, he interpreted the word santo in v. 18 as standing for "samtoasamto, which he consequently explained as meaning asan;
This
(3) In answer to the purohita's brahmanical view of the soul, the sons give the Jaina view of the soul's permanence (v. 19). As in the case of v. 18, there is no parallel to this verse in the Pali version, possibly because an argument in favour of the permanence of the soul would be inappropriate in a Buddhist text. does not, however, prove that these two verses are an addition made by the Jaina redactor, since they may be an original feature which was retained by the Jainas as being in conformity with their own views, but omitted by the Buddhists because as with v. 18. The interpretation of the verse is helped by the occur. rence of similar views elsewhere in Jaina literature.
The sons say
no indiya-ggejjha amuttabhāvā amuttabhāva vi ja hoi nicco. ajjhatthaheum niyayassa bandho samsaraheum ca vayanti bandham.
Jacobi translates (p. 64): "(The soul) cannot be apprehended by the senses, because it possesses no corporeal form, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence."
The Jaina Visva Bharati Prakasana edition differsдin päda c where it reads:
ajjhatthaheum niyaya 'ssa bandho
instead of Charpentier's niyayassa. Devendra's cty explains: 'no' naiva indriyagrähyaḥ sattva iti prakramaḥ, amürttabhāvāt, tatha amarttabhävad api ca bhavati nityaḥ, tatha hi-yad dravyatve sati amürttam tad nityam akafavat, na caivam amürttatvad eva tasya sambandhasambhavaḥ, yataḥ "ajjhatthaheum niyaya 'ssa bandho" adhyatmal abdena atmastha mithyatvadaya ihocyante, tatas taddhetuḥ-taunimitto niyataḥ--nifcito bandhah-karmabhiḥ samflesaḥ, yatha mirttasyapi nabhaso mirttair api ghatädibhiḥ sambandha evam asyapi karmabhir mirttair api na virudhyate, tatha samsarahetum na vadanti bandham iti süträrthaḥ
It seems probable that in pada a indiyaggejjha is metri causa for-ggejjho which agrees with nicco. The subject of the sentence must be the same as in the previous verse, i. e. satta. This shows that satta must be masculine and singular, and probably stands for Skt svātmā. Devendra assumes that the subject is the same as in the previous verse, i. e. sattva, but because the verb is singular he decides that the subject too must be singular, i. e. sattvah. In pada c niyaya, as read by

Page #6

Uttarajjhayana-Sutta XIV : U suyārijja
Devendra, must also be masculine, to agree with bandho. There seems to be no reason for reading niyaya 'ssa, since niyayo 'ssa would have exactly the same metrical length. It would therefore seem better to divide the words as niyay' assa, i. e. to assume that the final vowel of niyayo has been elided before assa. Jacobi, taking niyayassa as a genitive singular, translates it as "of the soul", although this meaning does not seem to be attested elsewhere for niyaya or nijaka, from which he presumably thought niyaya was to be derived.
If we accept Devendra's explanation, and assume that niyay' assa bandho stands for niyatah (=niscito) bandhah asyi, we can translate "its binding is fixed, determined, settled”. The rest of Jacobi's translation of pāda c seems to be an interpretation rather than a translation, since he takes ajjhatthaheum to mean "caused by its bad qualities”, which seems to be based upon the explanation : adhyātmas abden atmasthū mit hätvādaya ihocyante, tatas taddhetuh tannimitto. This. however, implies the reading -heü rather than -heum, and the assumption that the word agrees with bandho. There seems to be no objection to keeping Charpentier's reading, and taking it as an adverbial accusative. We can therefore translate : “because of the things connected with the soul”.
(4) v. 20 is the equivalent of g. 10, which is the sons' final statement before they abandon the world. In the version in Utt it is followed by v. 27, which is the equivalent of an earlier verse (g. 7) in the Pali version. As we shall see, it is probable that v. 27 has been misplaced, and it should really come before v. 20 The verse reads :
jahā vayam dhammam ajāņamāņā pavam purä kammam akāsi moha orubbhamāņā parirakkhiyanta tam n'eva bhujjo vi samāyarāmo,
Jacobi translates (p. 64): “Thus being ignorant of the law, we formerly did sinful
nd through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way". This translation seems strange, and the presence of the singular verb akasi in pada b causes difficulties.
The cty explains : pathā vayam dharmam' samyagdarśanādikam ajánānāḥ "pāpam pāpahetum 'pura' pürvam 'karma' anuşthānam 'akāsi' tti akārşma krtavantah 'mohāt' ajñānāt 'avarudhyamānāḥ' nirgamam grhad alabhamanah 'pariraks yamānāh' anujivibhir anupālyamänäh'tat' pāpakarma naiva 'bhūyo 'pi' punar api samācarāmah, yathāvad viditavastutvad iti sūträrthaḥ.
A comparison with Pali g. 10 shows the correct way of interpreting this verse. It reads :

Page #7

22
This shows that pada b of the Utt version originally referred to a singular subject, but has been incorporated into a verse with a plural subject. This explains why. Devendra has to take akisi as being a plural verb. It is also clear that orubbhamaga and parirakkhiyanta do not refer to the past, but to the future. We may therefore translate "As formerly we did evil because of our delusion, not knowing the doctrine, being restrained and guarded we shall not do it again".
K. R. Norman
ayam pure luddam akasi kammam su ayam gahito, na hi mokkh' ito me orundhiya nam parirakkissāmi mayam puna luddam akāsi kamman.
(5) In v. 27 the sons point out that only those who are friendly with death. know when they will die, and are therefore able to make plans for the future. This seems more appropriate as an answer to the purohita's suggestion that they delay. their departure until they have raised sons to take their place in the home. We may deduce, therefore, that this verse has been misplaced, and it should come earlier in the story, as its Pali equivalent (g. 7) does. The fact that in Utt it is a fl. verse, whereas in Ja it is a tr., suggests that it was originally an addition in fl. metre, which was transformed into tr. in the Pali tradition. If it is an addition, then the fact that its position varies in the different traditions is understandable.
The difference between Páli sakkht and Pkt sakkham is probably to be expla ined by the assumption of the palatalisation of -ai after the -y- of -ky- before it PED lists sakkhi and sakkhi as neuter and was assimilated and disappeared.1 feminine respectively." There is no obvious reason for the change of gender, and except for the final -i there is no evidence that the word is feminine here. The lengthening of the final vowel is probably metri causa, since the fifth syllable of a tr. pada is usually long before the caesura when two short syllables follow.
(6) Although Alsdorf in his article about the use of the verb vam to refer to the abandonment of worldly belongings and sensual pleasures states that the equivalent of Pali g. 17 is not found in Utt, it does in fact occur there, split between vv. 44 and 45. The Pali version has hatthattham agata, while Utt reads hatthajjamagaya, for which the punctuation hatth' [for hattham] ajja-m-agaya is suggested by Charpentier (p. 335).
At Ja V 347, 14 the cty explains hatthattham (Ja V 346, 9*) as hatthe attham pattan, which confirms that the text being commented upon included -tth-, but at Ja II 383, 9* Fausbll's edition reads hatthattam, and the authenticity of this reading
1.
2.
3.
See K. R Norman, "The palatalisation of vowels in Middle Indo-Aryan" Journal of the Oriental Institute (Baroda), Vol. 25, pp. 328-42.
See PED, s. v. sakkhi.
L. Alsdorf, "Vantam äpätum", Indian Linguistics, Vol. 16, pp. 21-28.

Page #8

Uttarajjhayana-Sutta XIV:
Usuyārijjam
is confirmed by BHS hastatvam (at Mvu II 182, 4*, although the Pāli equivalent at Ja IV 459, 28* has hatthattham). In the Utt version, Devendra explains ajja as a vocative (=he ārya), but Charpentier suggests that it is to be derived from Skt adya "today"="now” (p. 335). Since, however, the variation in spelling in Pāli indicates that there was doubt about the derivation of the word, it is possible that -jjrepresents an attempt on the part of the scribal tradition to make sense of something which had been inherited but found unintelligible.
The fact that in the Utt version vv. 44-45 come after v. 38 (eg. 18) supports Alsdorf's viewl that in Ja the two verses which are intended to dissuade the king (gg. 17-18) are in reverse order, and g. 18 should come before g. 17.
(7) The queen also utters v. 46 to dissuade the king from taking the purohita's possessions. It has no parallel in the Pāli version, but one exists in the Mahabhārata, in a section describing the attainment of happiness and tranquillity. The fact that it is an addition in the Utt story is shown by the fact that it is not quite appropriate in the context, and this is confirmed by its being in the Sl. metre. It was probably added because like vv. 44-45 it deals with birds and food. The verse reads : sāmisam kulala m dissa bajjhamānam nirāmisam
amisam savvam ujjhitta viharissāmi nirāmisā. Jacobi translates (p. 68): “As an unbaited (bird) sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything".
This translation is only acceptable on the supposition that the first line is some sort of accusative absolute construction, and Charpentier has drawn attention to its lack of clarity. Franke had already given a reference for the Skt parallel, which was quoted by Charpentier :8
sāmişam kuraram drstvā vadhyamānam nitāmisaih
āmisasya parityāgät kurarah sukham edhate (MBh XII. 171). The first line means : "Seeing the eagle with bait being killed by those without bait", and this is confirmed by another verse quoted by Franke :
sāmişam kuraram jaghnur balino 'nye niramisāḥ tad āmişam parityagya sa sukham samavindata.
Translated into Pkt, the first line of the first verse would read : sämisam kulalam dissa vajjhamāņam nirāmise, with the instrumental plural ending-e instead of the more usual-ehi, which would not scan. It is likely that the Jaina redactor did
1. L. Alsdorf, “Vântam āpātum” Indian linguistics, Vol. 16, p. 27. 2. Charpentier, 1908, p. 739 n. 2. 3. ibid. 4. Franke, op. cit. (in n. 3), p. 345 n. 1.

Page #9

24
K. R. Norman
not recognise this rare ending-e, and in the belief that it was a nominative in-e (it would be difficult to fit a locative in-e into the sentence), he changed it to - am.
Charpentier stated (p. 335) that viharissāmi in pada d spoiled the metre, and suggested reading carissāmi. He also believed that urago in păda c of v. 47 made bad metre, and proposed to read uägo. He further suggested (p. 333) reading bavhin place of bahu-in pada b of v. 7, without comment. All three suggestions are unnecessary When Charpentier made his edition of Utt little work had been done on such questions as the resolution of vowels in metrical texts. The words he queried are all examples of the common resolution of an initial long syllable in a tr. or fl. pāda.
(8) The one exception to the statement that all the parallel verses occur in the dialogue is v. 48 (=g. 20). The verse reads :
nāgo vva bandhanam chittà appano vasahim vae eyam paccham mahārāyam Ussuyāri (v. I Usu-) tti me suyam.
Jacobi translates (p. 68): "Like an elephant who has broken his fetters, go to your proper destination. O great king Işukāri; this is the wholesome truth I have learned”. It is clear that if this translation is correct, then tti has been misplaced, and a comparison with Päli :
idam vatvä mahārāja Esukāri disampati
rattham hitvāna pabbaji nāgo chetvā va bandhanam suggests that we take vae in pāda b not as an optative "you should go", but as an example of the not uncommon usage in Pkt of an aorist which has a form identical with that of an optative. The name Us(suyāri would then be a nominative, not a vocative, and we should have to assume that the word mahārāyam (or the v. 1.
For examples of this ending in Pāli see W. Geiger, Pāli Literatur und Sprache, Strassburg 1916, £ 79.6, and add gune desah' upāgatam (Buddhavamsa 2.32); dasahi kusale upāgato (Cariyāpițaka 74); atthapade pi kilanti, dasapade pi kilanti (Vinaya-pitaka II 10,17 = III 180,22; c£ -ehi pi kilanti at Niddesa I 379,6-7); citraggaler-ugghusite (Ja VI 483,5*). For Pkt ege jie jiya pamca pamce jie jiya dasa (Utt 23.36); sāriramāṇase dukkhe bajjhamarāna pāniņam (Utt 23.80). Se K. R. Norman, Elders' Verses I, London 1969, $$ 26 (d), 36 For a recent survey of this phenomenon, see K. R. Norman, "Notes on the Vessantara-játaka", in Studien zum Jainismus und Buddhismus, Wiesbaden 1981, pp. 168-69. In view of the statement made there. (p. 169) about the normalisation of readings, it is perhaps of interest to note that in an example quoted above Mvu II 182,4* reads agacche while Ja IV 459,28* reads agañchi.
3.

Page #10

Uttarajjhayana-Sutta XIV : Usuyārijjan
25
-rāya) had been introduced as a replacement for mahārāyā. We could then translate : "King Işukāra went forth to that auspicious (place) as an elephant breaking its fetters (goes) to its own dwelling. Thus have I heard."
Since it is in both versions, we can deduce that this $1. verse was an early addition to the story, and at one stage must have formed the end of the narrative. It therefore follows that everything that comes after it is a later addition, as Charpentier notes p. 335). In both versions the reference to the queen going forth comes after this verse, and it seems possible that at an earlier stage of the story there was no mention of her doing this. Both traditions would have had no difficulty in adding independently details about her going forth, to round off the story and to give a parallel to the purohita's wife following the purohita.
We may draw certain conclusions : (a) The Utt and Ja versions of the story have six tr. verses in common. These are all dialogue, and are ascribed to the same speakers and occur in the same order in the two traditions. They cover the episodes of the purohita trying to dissuade his sons, their reply leading to their going forth, the purohita's decision to follow them, and his wife following him. This is the very oldest part of the story.
(b) An early addition in śl, metre tells of the sons' replies to their father, the queen's attempt to dissuade the king, and the king's decision to go forth. These verses were added to the story early enough for them to be in both traditions. The Pāli tradition converted the first of them into tr. metre.
(c) The Jaina version contains two tr. verses giving the brahmanical and antibrahmanical views of the soul. These may belong to the earliest version of the story, although they are similar to passages found elsewhere in Jaina texts. The Buddhist version either never knew them, or omitted them.
(d) The version in Utt adds a dialogue in sl. verses about the threat to the world. These also occur in the MBh, in company with the first verse uttered by the purohita.
(e) The Utt version adds another sl. verse, also found in the MBh, about the greediness of birds.
(f) Each version adds separate introductory verses, in the $1. metre in the Ja version and in tr. metre in the Utt. The Utt version also adds narrative verses in tr metre to clarify the story. The Ja version has its prose story, so such narrative verses are not required.

Page #11
26 K. R. Norman (g) Each version adds a conclusion. The Ja adds verses in tr. metre dealing only with the townspeople and the queen, since the prose can tell the rest of the story. The Utt version adds verses in sl. metre dealing with all six participants. Both versions tell of the queen going forth, but the details may be of independent origin, since her action follows naturally after the king's, and is a parallel to that of the purohita's wife.