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
Catalog link: https://jainqq.org/explore/269024/1

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THE WORD OE' IN SOME CANONICAL JAINA TEXTS
Herman Tieken
$1
The word oe in the Āyāra 1.5.6/176, 1.6.5/196, 1.8.3/209-210, and 1.8.7/224, and in the Sūyagada 1.4.1.11/257, I. 4.2.1/278, and 1.14.21/600 is glossed with Skt ojas, which, as required by the respective contexts, would then function as an adjective describing a monk as "a strong person". For oe, Silanka gives the following paraphrases : "ojah" eko'sesamalakalankankarahitah", "ojah" eko ragadveşarahitah(for Sīlānka on oe in Ayāra 1.8.3/209, see below 36), and, again, rāgadveşarahitah. With the gloss eka beside ojas, these paraphrases have retained somewhat of the embarrassment caused by the word oe, which suggests that we, on our part, accept the derivation from ojas only after our own independent and careful investigation. In this connection, Alsdorf, who follows the traditional interpretation, suggests that we infer an adjective ojas from the comparative ojiyas and the superlative ojisthat. One of the problems with this interpretation is that, in the texts, beside the so-called adjective oe, also occurs a regular adjective oyamsī (ojasvin), namely in the Ayāra II.1.4.2/534 : se bhikkhu vă (...) jahā vegatiyaim rüvaim pasejjä tahā vi taim evam vadejja, tam jahā - oyaṁsi oyamsi ti vā teyamsi teyamsi ti vā ..., and in the Samavāya (p. 471, lines 5 ff.) : jambuddive nam dīve bhārahe vase imīse osappinie nava dasāramandala hotthā, tam jahā – uttamapurisă majjhimapurisă pahanapurisă oyamsi teyamsi vaccamsi jasarsi chāyaṁsi kamtās .... The lemma olyja in the Agama śabdakośa“, which refers to the adjective olya, contains, beside, a number of references to a noun oly)a. One of these instances is the Süyagada 11.3/732, where oa denotes the nourishing substance with which the mother feeds the foetus while in her womb : te jīvā mātuoyam pitusukkam tam tadubhayam samsattham kalusam kibbisam tappadhamayāe ahāram aharemti? Probably, however, we have to do here with a contracted form of udaka "water" ! See in this connection the Viyahapannatti I, p. 53, lines 2 ff. : jam se mätä nānāvihão rasavigatio ahāram āhareti tadekkadesenam oyam ahāreti. In the Nāyādhammakahā 1.10.2 we would indeed have to do with the substantive ojas, occurring in a description of the moon, which is dittie juttie chāyāe pabhāe oye lesāe hine respectively ahiye This situation suggests that we have a closer look again at the instances of the socalled adjective oe and investigate the possibilities of another meaning and derivation for the word.
$2
The first instance to be considered is the Süyagada 1.4.1.11/275:
tamhā u vajjae itthi visalittam va kamțagam raccă oe kulāni vasavatti aghati na se vi niggamthe.

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Herman Tieken
Nirgrantha
The text and the meaning of the first line are clear and need no comment. As to the text of the second line, Schubring has suggested to emend the nominative-accusative kulāņi into the genitive kulāna. According to Alsdorf, this emendation, which is purely conjectural as no variant kulana is found, is indeed unavoidable! This, however, is only so as long as we follow the traditional interpretation of oe as an adjective. Moreover, given this interpretation of oe, one may wonder what may have caused the introduction of kulāņi as a secondary reading and subsequently, the complete disappearance from all manuscripts of the supposedly original and definitely more obvious reading kulāna. In fact, the transmitted text suggests that we take oe kulani as an independent phrase consisting of a chain, admittedly a short one, of two synonyms, or near-synonyms : "oe, kulāni', one who has come under the influence of these ..." For oe, occurring side by side with kula, this points to a derivation from Skt okas "house" or, figuratively, "worldliness"2. The verse should then be translated as follows:
Therefore he should avoid women, knowing them to be like a thorn smeared with poison. "A house, families", one who has come under the influence of these [situations], he is not called a nirgrantha". It should be noted that this interpretation of oe also removes the problem, nor noted so far, of how we are to reconcile the qualification of the monk as strong (oe) with the fact that he comes under the influence of families. In this connection the question arises if, once the possibility that oe represents okas has been recognized, the latter meaning also fits into the text as emended by Schubring, assuming that the latter text is the original one after all. In that case, I think, we have to take oe as a locative : "One who has come under the influence of families (while staying) in a house".
The next task is to see if and how the meaning "house, worldliness" arrived at just now also fits into the other contexts of the so-called adjective oe.
$3
One of these contexts is the Sūyagada 1.4.2.1/278 :
oje sada na rajjejja bhogakāmi puno virajjejja bhoge samanāna suneha jaha bhumjaṁti bhikkhuno ege.
It is clear that, instead of oje we should, with silānkal, read oe, which, if representing Skt okas, would have to be taken as a locative with rajjejjā :
(A monk) should never show any attachment to the house (which is a source of worldliness); should he become attached to pleasures, he should free himself of passion again. Hear the pleasure of the śramanas, how some bhikkhus enjoy them.

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In the Āyāra 1.8.6/224 and 1.8.7/228 oe is found in the following enumeration : tam saccaṁ saccavadi oe tinne chinnakahamkahe atītatthe anātīte, in which oe tinne, taken together, would mean : "having overcome worldliness".
85
The next instance to be discussed is the Āyāra 1.5.6/176. The passage consists of several loosely integrated pieces of text, which, for easy reference, have been individually numbered below : (1) iha ägatim gatim parinnaya acceti jätimaranassa vadumagam vakkhătarate (2) savve sarā niyattamti (3) takkä jattha na vijjati mati tattha na gahiya (4) oe appatitthānassa khettanne (5) se na dihe, na hrasse etc. (1) may be translated as follows : "Having fully understood (the causes of] death and rebirth on this earth he leaves the path (? vadumagam) of birth and death, delighting in the teaching" (2) and (3) seem to describe a particular stage in the meditative practice attained by the monk mentioned just now, in which he has completely subjugated the sense organs (the text mentions, by way of example, the organ of hearing) : (2) "All sounds are retreating"; and in which speculation (takka) has come to a complete standstill (3): "Where no speculation is found no (false) notions are formed (are caused to be made)". This idea is, it seems, further elaborated in (5). The same enumeration, without na, is found in the Sūyagada 11.1/649. There, a false doctrine is challenged, which maintains that the soul (ata) has a form (long, short, etc.) and qualities (colour, taste, etc.) of its own, independently of the body. In his discussion of that passage Bollée notes that, in the Sūyagada I.5.6/176, in its negated form (na dihe, na hrasse ...), it would describe a liberated souls. As far as I see, it would rather continue the argument set in in (3), and provide an example of a correct notion, namely : “[For such a monk] it (the soul) is not long, is not short ...". Syntactically, the phrase oe appatitthänassa khettanne (4) is to be linked with (1). It stands on the same level as vakkhatarate and qualifies the subject of acceti. Instead of first discussing the merits of the various available interpretations and translations of this phrase, I boldly present my own, in which oe "house" is taken as an apposition to khetta in khettanne. "He knows (-nne) the house (oe) as the place (khetta) of one who is without ground [for salvation] (appatitthānassa)", 16 i.e. "He knows that one who remains attached to the house is without ground [for salvation)". In $7 I will return to this particular interpretation of the phrase oe appatitthānassa khettanne.

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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

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Uttarajjhayana 5.26/155 it qualifies the vimoha regions, which are "full of light" (uttaraim vimohāim juimant[i]); and in the Suyagada 1.6.8/359 it describes Indra : "like sakra, the king of the gods, who is brilliant” (Sakke va devāhipati jutīmam). It seems virtually impossible to make sense of the text with juimassa = dyutimatas.
In this situation, I venture to suggest an emendation, and to read, instead, cuimassa. In the present context cuimassa, from *cyutimat-"one who will die (and be born again)", would make perfect sense : oe cuimassa khetanne should be translated as "he knows the house as the place of one who dies (to be born again)", i.e. "he knows that one who remains attached to the house will die (and be born again)". In $7 I will return to this interpretation of the phrase. (1b) is a continuation of (la). Thus : "This man is called a great agrantha, he knows that one who remains attached to the house will fall, knowing birth and dying (cayanam !), and [that] bodies are heaps of food, liable to break under afflictions”. The last line, with the nominative dehä, seems to be part of a free-floating sloka verse, added here without any adaptation of the grammar. In (2) the teacher points to some people (or to some monks ?) who do not guard their sense organs : "Look, there are some, (however), who (live) with all their sense organs weakening (i.e. unchecked)." In (3a) the point of view shifts back to the true monk : "He has pity (on them) for their worldliness." The sentence oe dayam dayati has a parallel in the Ayāra 1.6.5/196 oe samitadamsane dayam logassa jänitta, for which, see below, $9. According to Schubring, the interpretation of the compound samnidhanasatthassa (3) is a problem". He suggests the possibility that we have a compound with the order of its members reversed : sattha-samnidhana (sastra [sic]-samnidhāna). His translation appears to be a conflation of the various possibilities: "who knows the teachings (śāstra) concerning the putting down (samnidhāna) (of weapons (sastra)]," I think, however, that we should start from the literal meaning of samnidhana, which is "vicinity, proximity" (3b) : "For he knows the violence which arises from staying in the vicinity of a house)". Translated in this way (“For he knows...") the sentence continues the preceding one (3a). It is not unlikely, however, that it has to be taken with the one which follows (30) : se bhikkhu kälanne.... In this connection it is to be noted that the same enumeration, namely kälanne bälanne mätanne etc., is also found in the Āyära 1.2.5/88. In the latter case, kheyanne has been included among the items enumerated, between mätanne and khanayanne, while in the passage under consideration it has been singled out, elaborated, and placed in front (36 and 3c) : "The monk who knows the violence which arises from staying in the vicinity of the house), who knows the time, etc. ..... goes out of this world".20

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Herman Tieken
Nirgrantha
In the interpretation of the phrase samnidhānasatthassa khettanne given just now (86), samnidhāna would specify khetta in khettanne. A similar function has been assigned to oe in the phrase oe appatitthanassa/juimassa khe(t)tanne ($95 and 6). This assumes that khetta in the compound khettanne has fully retained its own meaning, that is, that khettanne means what it says, namely "who knows the field or place". In this connection one may note the passage found in the Ayāra 1.8.3/210 (see above $62, in which khet(t)anne is found side by side with compounds like kalanne, mātanne, etc.22 For the particular interpretation, with samnidhāna specifying khetta, or denoting the place from which the violence originates, I may refer to the phrase pajjavasatthassa khetanne in the Āyāra 1.3.1/109, and to the compound itthivedakhetanne in the Sūyagada 1.4.1.20/266. A closer look would show that pajjavajāta (the case of itthiveda is slightly different) denotes or specifies the "place" from which violence originates. The sentence. je pajjavajātasatthassa khetanne se asatthassa khetanne (Āyāra 1.3.1/109) concludes a passage which starts with the exhortation of a monk to be indifferent towards sadda, rüva, gamdha, rasa and phāsa, features which are collectively known as the "accidental conditions" (pajjava, Skt paryaya or paryāya). The true monk is next said to be "not careless towards desires, abstaining from sins, a hero, having his senses checked, and knowing the kşetra" (appamatto kämenim uvarato păvakammehim vire ātagutte kheyanne). The last word, kheyanne, is then further specified : je pajjavajātasatthassa khetanne se asatthassa khetanne.
For the interpretation of the compound pajjavajāta there seem to be basically two possibilities : (1) "the complete collection of the pajjavas" (cf. jāta in bhoyanajāya and panagajäta in the Āyara II 1.1.11/409 (7 and 8 respectively), or (2) "one possessed with the pajjavas", pajjavajāta being a compound like dantajäta. Whichever of these two meanings is intended here, it would seem clear that the relationship between the members of the compound pajjavajātasattha is not the same as the one in, e.g., pudhavisattha in the Ayıra 1.1.2/17, which latter refers to violence against the earth : tam parinnāya mehāvi neva sayam pudhavisattham samarambhejjā “knowing this, a wise man should not himself commit violence against the element earth". Therefore, je pajjavajātasatthassa khetanne should be translated as : "knowing the violence in one endowed with the pajjavas (or : in the whole collection of the pajjavas)", "he who knows that violence is inherent in the possession of the pajjavas, also knows the absence of violence, which is in the absence of the pajjavas"24. The second example, itthivedakhetanne is found in the Süyagada 1.4.1.20/266 :
tsiya vị itthiposesu purisa itthivedakhetanne
pannasamannitā vege narina vasam uvakasamti. The current interpretation of this verse is fraught with a cumulation of

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misunderstandings and ad hoc solutions. A case in point is the interpretation of itthiveda, or as some editions have, itthiveya 25. Bollée, who seems to be the most recent scholar to discuss the term, follows the commentaries, which gloss it with Skt stri-veda. Unfortunately, Bollée does not specify which word veda is actually intended here. He does quote a passage from the Curni according to which veda would mean "knowledge" striyo yena và vedyante sa strivedo bhavati", but this interpretation has been presented as an alternative. According to Bollée itthiveya/-veda in the present verse means "the female sex",27 as it would elsewhere in the canon. In this connection he refers to Viyahapannatti 2.5.1 ege (...) live (...) egar veyaṁ veei tam jaha itthiveyam va purisaveyam (the JAS-edition reads throughout veda), to Viyahapannatti 19.9.8, in which is found the expression itthiveyakarana : "having sex with a woman, and to the expression avagayaveya, quoted from Schubring, meaning "free from thoughts about sex". However, if these latter instances show anything, it is that itthiveya/-veda does not mean "the female sex". For a proper appreciation of the meaning of the compound, I think we have to start from itthiveya, in which veya would represent vega "excitement", which word actually occurs in the second line of the verse under consideration. Viyahapanṇatti 2.5.1 should accordingly be translated with "A being normally feels but one kind of excitement (veyam veei), namely either excitement caused by women or excitement caused by men". That the meaning is "excitement caused by/directed towards", rather than "sexual activity with" or its equivalents, is shown by Uttarajjhayana 32.102, in which pum-, itthi- and napumisaveya are found side by side with the emotions (thāvas) koha, māņa, māyā, lobha, duguncha, arai, rai, hāsa, bhaya, and soga
9
As far as I see, itthiveda has been introduced only secondarily for itthiveya, which editorial intervention may have been triggered by the juxtaposition of veya to ve(d)ei (vedayati). If so, veda would have nothing to do with veda "knowledge", but would have to be taken as meaning something like "feelings".
Itthiveyakhetanne, thus, seems to follow the pattern of pajjavajätasatthassa khetanne, in that the women (itthi) are the causes (khetta) for the excitement (veya). In this connection it would not matter that the compound itthiveya is also found by itself. A second point concerns the meaning of itthiposesu. Posa has been generally equated with Skt posa "nourishing", which, however, has led to all kinds of ad hoc translations. for usiya. To quote Alsdorf "Even men who have had experience of supporting women".33 This is indeed a strange translation for usiya, the past participle of vas- "to live with". As far as I see, itthiposa corresponds to Skt stri-pums (a) "a masculine type of woman, a hermaphrodite". The verse should accordingly be translated as :

Men, even those who have lived with hermaphrodites, know the excitement caused by women. Endowed with insight concerning [the source of] excitement, men (are able to) remove the power women have over them.

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Herman Tieken
Nirgrantha
The two remaining instances of khettanne are, for different reasons, problematic. The first is the Ayāra 1.1.4/32 : je logam abbhaikkhati se attānam abbhāikkhati (...) je dihalogasatthassa khettanne se asatthassa khettanne, "He who has a wrong conception of the world, has a wrong conception of himself. .... (But] he who knows that the long (?) world is a source of violence, he knows how to avoid violence". Admittedly, I fail to see what is meant with "the long world" (dihaloga) here. As to khettarne in the Āyāra 1.2.6/104, the problem is linked to that of the meaning of the otherwise rare word anugghātana : se medhävi je anugghātanassa khettanne je ya bamdhapamokkham annesi. The context suggests that we mentally supply a word for "bondage" to anugghātanassa khettanne. "He is wise who knows that the place (i.e. the cause) of not breaking open [is bondage), and who strives after the liberation of bondage." $8 The remaining two instance of the word oe are the Süyagada 1.14.21 (a verse) and the Āyāra 1.6.5/196 (prose). The Süyagada 1.12.21 reads :
hasaṁ pi no samdhaye pavadhamme oe tahiyam pharusam viyane
no tucchae no va vikamthatijja anaile ya akasāyi bhikkhu. The verse is found in a passage which describes, among other things, how a monk should behave in his contacts with "ordinary people. For the verse I suggest the following translation: He should not laugh at their wickedness (pavadhamme). He should realize that simply to be told the truth with regard to their worldliness is already hard for them to bear. He should not belittle (them?) nor brag about his own) accomplishments, he, an untroubled monk, free from kasāyas.
89
The final instance to be discussed is the Āyāra 1.6.5/196: ... jaňavayantaresu vā saṁt'egatiyā jaņā lüsagā bhavamti aduvá phāsā phusaṁti. te phase puttho dhiro adhiyāsae. oe samitadaṁsane dayam logassa jänittā (...) äikkhe vibhae kitte vedavi. In the JĀS-edition the phrase oe samitadaṁsane is taken with the preceding sentence : "...or in the janapadas, there are some people who will inflict pain on him, or painful experience will touch him. Touched but steadfast, he will bear these painful experiences, he, strong (oe) and endowed with right views". In my view, however, oe samitadamsane is instead to be taken with the sentence that follows. The phrase oe samitadamsane is to be compared with phase phāse samitadamsane, “endowed with complete knowledge of the various afflictions", occuring in the Āyāra 1.6.2/185. Conformingly, oe samitadaṁsane may be translated "endowed with complete knowledge of worldliness". The sentence as a whole runs as follows : “Endowed with complete knowledge of worldliness, having pity on those people, (...) he, the wise one, should teach, impart, praise [the doctrine, which teaches houselessness]".

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As already indicated, the phrase oe samitadaṁsane dayam logassa jänittā may be compared with oe dayam dayati in the Āyāra 1.8.3/209-210, discussed above in $6.
$10
Above, it has been suggested that oe in the canonical texts is not derived from ojas "strength" but from okas "house", or, figuratively, "worldliness". The starting point for the present investigation was formed by the occurrence of oe in the enumeration oe kulani in the Süyagada 1.4.1.11/257. Next, the new meaning arrived at in that instance has been checked in the other ones. If my interpretation of oe is correct, it must be noted that the fate of the Skt word okas in the Jaina canon is particularly unfortunate : it has been misunderstood not only in its form oe, but also, as shown by Norman, in its form ukka, namely in anukkasain “not sleeping in the house"35
$11
In the course of the above investigation of the passages in which the word oe was found I have, in $6, suggested to emend the text against the unanimous evidence of the transmission. I refer to the emendation of juimassa (dyuti-matas) in the Ayāra 1.8.3/209-210 into cuimassa (*cyuti-matas). In $2 I have argued that a similar, conjectural, emendation introduced by Schubring, and accepted by Alsdorf and Bollée, namely of kulāni in the Süyagada 1.4.1.11/257 into kulana, may afterall be unnecessary. The latter example would show that it is, as a rule, unwise to tamper with the text in this way. To arrive at the conclusion that a given text makes no sense, is one thing, therefore to change it, is another. With the latter step we have left the path of sound scholarly practice. There are, however, at least two reasons to be less scrupulous. In the first place, the commentaries and the variant readings bear ample witness of the fact that in the course of its transmission the text of the canon has been constantly edited in the light of new interpretations. The instance itthiveda, discussed above (87) may now be added to those noted by Caillat in the commentary of the Dasaveyaliya36. Moreover, this process of editing can be traced back to the very beginning of the present textual transmission, in which case every trace of the original text has been lost. Below I will briefly discuss two such instances dealt with by me earlier in a more elaborate way37 Another reason is that in some cases the alternative to emendation may even be worse, as it involves accepting all kinds of ad hoc interpretations. As an example I may refer to the Suyagada 1.1.2.12/39 :
savvappagam viukkassam savvam nūmam vihuniya
appattiyam akammaṁse eyam atthañ mige cue. This verse is generally taken to refer to the four kasāyas : savvappagam would stand for lobha, viukkassam for māna, nümam for māyā and appartiyam for krodha. This identification of these words with the four kasayas stands completely on its own, and

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Nirgrantha
clearly represents an ad hoc solution. As earlier argued by me, the original text must have read savvappagam pi ukkassam (sarvalpakam api utkarşan) and akammāse (akalmāsaḥ) : Pulling out a thing (ukkassam), however small it is (savvappagam pi), one should remove (vihuniyā) everything which is lying deep (or : is hidden; numam). Not believing (this to be necessary; appattiyam, negated present participle of pattiya-) (being innocent, 'akalmāsa), therefore the spotless [deer) has died. The only room for argument seems to be whether the text had been corrupt first or whether the corruption is the result of editing. A more complicated instance is furnished by the word tānae in Süyagada 1.1.1.5/5. I quote the passage together with the second line of the preceding verse :
mamāti luppati bale annamannehim mucchie (4cd) vittam soyariyā ceva savvam etam na tānae
samkhãe jiviyam ceva kammuna u tiuttai (5). In the commentaries tanae is translated with trāyate. Conformingly, tāna- has been explained as a denominative verb of t(r)ana. It should be noted, however, that this seems to be the only instance of this verb. In support of this derivation several supposedly parallel passages have been advanced. E.g. Sūyagada 1.9.5/441 : mätā pitā nhusā bhāyā bhajjā putta ya orasā/nālas te tava tānāe luppamtassa sakammunā //, ibidem I.2.3.16/158 : vittam pasayo ya nātayo tam bale saranam ti mannati Vete mama tesu vi aham no tānam saranam ca vijjai /1, and ibidem 1.13.11/567a : na tassa jati va kulam va tanam. The verbal agreement of these passages with the verse under consideration should not close our eyes for the fact of the isolated existence of the verb täna-, which remains striking, especially as it does not concern a technical or special term. Moreover, these so-called parallels are counterbalanced by another, a well-known Sanskrit saying : athitir bālakaś caiva strijano nrpatis tathā/ete vittam na jānanti jāmātā caiva pañcamah //38. On the basis of this pa:allel it is tempting to "emend” the phrase na tānae into na ānae, which would lead to the following translation : He is greedy; infatuated then by this then by that, he, a fool, is broken. Possessions, even (or : and (ceva]) sisters born from the same mother (soyariya), all this he does not acknowledge. But only by (acting with) deliberation (samkhae) (one's whole) life long one escapes from karma. It is not difficult to see how the rare word canae would have been introduced for original anae as a result of a reinterpretation of the verse in the light of the supposed parallels such as the Sūyagada 1.9.5/441. In this connection it should be noted that this latter verse is also found in Uttarajjhayana 6.3/164, which would indicate that we have to do with a well-known, free-floating, verse.

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13
Apart from these traces pointing to a process of editing in the very period of the textual fixation of the texts, we also have to reckon, as shown by Alsdorf, with the clerical errors going back to the same stage and therefore transmitted in all presently available manuscripts39 This state of affairs provides an excuse for conjectural emendations, the outcome of which, however, is inevitably arbitrary and by definition open to discussion. These emendations are therefore to be considered as markers of, given our present knowledge, otherwise unsolvable textual problems.
Annotations :
1. Ayära (LSJĀ), p. 154. 2. Āyāra (LSJĀ), P. 183. 3. Süyagada (LSJĀ), p. 166. 4. Alsdorf, "Itthiparinnā", p. 263. 5. See also Samavāya, p. 478, lines 2 ff. and Viyāhapannatti I, p. 101, line 6. 6. Agama Sabdakośa, p. 289. 7. Also in Thāna 3.3.185 and 4.4.377, and in Viyahapannatti I, p. 52, line 19. 8. For Pāli oka from udaka, see CPD II, p. 681 s.v. oka 9. Panhāvagarana (Ladnun-edition), p. 221 and p. 222 respectively. 10. Schubring, Worte Mahāvīras, p. 146, note 1. 11. Alsdorf, "Itthiparinna", p. 263. This "emendation" has been accepted without comment by
Bollée, Studien zum Suyagada II, p. 21 and p. 151. 12. For oka in Páli, see CPD II, pp. 680-681, s.v. oka. 13. In the present context I do not wish to go into the merits of the derivation of aghāti
(v.l.aghāte) from akhya. and its translation with "he is called". 14. As quoted in the JĀS-edition : oe ityādi. 15. Bollée, Studien zum Sūyagada I, p. 145. 16. Or : "he knows the house/worldliness as the reason for the being without ground [for
salvation]". For apparitthāna "the being without ground [for salvation)", beside “one being
without ground [for salvation]", AiGr. II,1, pp. 304-305. 17. Ayāra (LSJĀ), p. 183. 18. As quoted in the Ayāra (JĀS-edition). 19. Schubring, Worte Mahaviras, p. 108, note 3. 20. See also the sentence je pajjavasatthassa khetanne se asarthassa khetanne, discussed below in
$7. 21. The same enumeration is found in the Āyāra 1.2.5/88. 22. For khe(t)tanne in a different enumeration, see Süyagada II.1/639 : aham amsi purise
khettanne kusale pandite viyatte medhavi abāle maggatthe maggavid maggassa

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gatiparakkamannú (Cürni, as quoted in the JĀS-edition: aham asmi purusah deśakālajñaḥ ksetrajñaḥ, dešo yena yathā'vacīryate, kalo divaso, kušalo daksah (...) panditah upāyajñah..., as if the text read desakālanne khettanne) (see also ibiden 640, 641 and 643); and Sūyagada II. 1/680: esa dhamme dhuve nirie sāsate samecca logam khettannehim pavedite. In this last instances the compound seems to have been used as a general term. However, note that in the Ayara 1.3.2/109 kheyanne in appamatto kamehim uvarato pavakammehin vire atagutte kheyanne, is further specified in the sentence which follows : je pajjavajātasatthassa khetanne (see furtheron). Furtheremore, Sūyagada 1.15.13/619 : anelisassa khetanne na virujjhejja kenai, may well be translated as "He who knows the place of the incomparable will be hindered by
nothing in his attempt to reach it." 23. AGE II, 1, pp. 302-303. 24. The compound pajjavajāta is found in several other places, but the meaning "accidental
conditions" for pajjava in this compound seems to be restricted to the instance discussed just now. Of all the other instances the one in the Thāna 1.3/399 comes closest to this one in that jāta seems to mean "the whole collection of there as well : ayāriya-uvajjhāyassa nam ganamsi pamca vuggahatthānā pannattā, tam jaha (...) āyāriya-uvajjhāye nam ganamsi je suttapajjavajāte dhāreri te kale kāle no sammam anuppavātettā bhavati (also in the Thāna 1.3/ 400, V.2/439 and VII 544). "There are five situations in which one may discontinue the teachings of the āyariya-uvajjhāya in the gana, namely (...) when he presents the whole collection of textual variants (or : of alternative interpretations) of the sutta, but is unable in time to provide valid refutations." In, for instance, the Thāna III.4/222, however, jäta in pajjavajäta seems to have its full participial meaning : bālamarane tivihe pannatte, tam jaha thitalesse samkilitthalesse pajjavajätalesse "The death of a fool is known as threefold, namely : the leśyās remain (the same), they have lost their brightness, or they have changed (their colour) altogether". The same may be the case in the Thāna V.3/467, in which are enumerated five reasons for reciting the sutta : samgahatthayāte, uvaggahatthatāte, nijjaratthayāte, sute vā me pajjavajāte bhavissari, suttassa vă avvocchittinayatthayāte "In order to subject it to the naya "reflection") samgaha, to subject it to uvaggaha (?), to subject it to nijjara (expurgation ?), or [because (otherwise)] the sutta will be produced by me with textual variants (or : in order that the sutta will be considered for alternative interpretations), or in order to subject the sutta to the avvocchitti-naya." Thāna I 3/399 (suttapajjavajāte) and III 4/222 (sutte... pajjavajāte bhavissati) may be compared with the following passages from the Leumann's Avašyaka-Erzählungen : 43.3 : evam tassa thovam avadhāriyar bhavai avisuddham ca pajjavehim, "In this way he will remember very little, and (only) things which are not pure due to alterations" (see Balbir, AvasyakaStudien, p. 425) and 43.8 : evari tassa anunnāyam pariyatriyam ca bahur thiram pajjavasuddham ca bhavai, "In this way that which has been studied and memorized will be much, will stay and be free from alterations" (see Balbir, op.cit., p. 427). In these instances pajjava has been taken to refer to alterations of the text. In the Avasyaka-Erzählungen 33.48 it has been taken to refer to possible alternative interpretations : jo atthar gāhei savva-pajjavehim

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tassa påse soyavvam, "It is with a teacher who explains the sense with all its nuances that one should study" (see Balbir, op. cit., p. 371).
I am unfortunately unable to make sense of the following passages: Thana 1/30: egā dhammapadima jam se āyā pajjavajäte (cp. Thāna 1/29 ega ahammapaḍīmā jaṁ se āyā parikilesati); Paṇhāvagaraṇa 10.7, in a description of food one is to avoid : jazh pi uddiyhathaviya-racitaga-pajjavajäta-pakinna-paukaraṇa-pamiccam; and Ayra 11.1.1.11/409 (4), which lays down rules for accepting food: assim khalu paḍiggahiyamsi appe pacchākamme appe pajjavajāte (the same passage is found in 409 (8), but without appe pacchākamme, cf. Mette, Pind'esanā, p. 208 (sutra 521): purakamma-pacchakamme appe asuddhe ya and, for the translation, p. 115.
25. See Alsdorf, "Itthiparinna", p. 254, and Bollée, Studien zum Suyagada II, p. 22.
26. Bollée, Studien zum Suyagada II, p. 159.
27. Bollée, Studien zum Suyagada II, p. 159.
28. Bollée, Studien zum Suyagada II, p. 159, note 53.
29. Viyahapannatti I, p. 97 ege vi ya nam jive egenam samaenam egam vede vedei, tam jahā itthivedam va purisavedam vā. For the gods egenam samaenam do vede vedei, see p.96.
itthivedakarane
30. Viyahapanṇatti II, p. 851 vedakarane tivihe pannatte, taṁ jahā
purísaveyakarane napurhsagaveyakaraṇe.
15
31. Bollée, Studien zum Suyagada II, p. 159, note 53, where he refers to Schubring, Die Lehre der Jainas, p. 114.
32. Uttarajjhayana 32, 102/1336: kohaṁ ca māṇam ca taheva māyam lobham dugumcham araim raim ca/hāsam bhayam soga-pumitthiveyam napumsaveyam vivihe ya bhāve //

33. Alsdorf, "Itthiparinna", p. 259.
34. For anaile ya akasāyi bhikkhū, cf. Sūyagada 1.6/359 aṇāile vā akasāyi mukke, and 1.13/ 578 anäule ya akasayi bhikkhu.
35. Norman, "Middle Indo-Aryan Studies III", pp. 322-327.
36. Caillat, "Notes sur les variantes dans la tradition du Dasaveyāliya-Sutta", pp. 71-83.
37. Tieken, "Textual Problems in an Early Canonical Jaina Text", pp. 5-25.
38. Sternbach, Maha-Subhāṣita-Samgrahaḥ, p. 95, no.555.
39. Alsdorf, "Uttarajjhāyā Studies", pp. 133-134.

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Abbreviations and Bibliography AiGr. II,1 J. Wackernagel and A. Debrunner, Altindische Grammatik II, 1, Einleitung zur Wortlehre. Nominalkomposita. Nachträge, Göttingen 1957. Agama śabdakośa Eds. Ācārya Tulasi and Yuvācārya Mahāprajña, Agama śabdakośa (Word-index of Angasuttāni) Vol. I, Jain Viśwa Bhāratī, Ladnun 1980. Alsdorf (1958) L. Alsdorf, "Itthīparinnā. A Chapter of Jaina Monastic Poetry, edited as a Contribution to Indian Prosody", Indo-Iranian Journal 2, 249-270 (= Kleine Schriften, ed. A. Wezler, Wiesbaden 1974, 193-214). Alsdorf (1962) L. Alsdorf, "Uttarajjhāyā Studies", indo-iranian Journal 6, 110-136 (=Kleine Schriften, 225-251). Ayāra Ed. Muni Jambūvijaya, Āyāramga-suttam [Acārāngasutram), Jaina Agama-Series No.2 (1), Shri Mahāvīra Jaina Vidyālaya, Bombay 1976. Āyāra (LSJĀ) Eds. Ācārya Sāgarānandasūrji Mahārāja and Muni Jambūvijayaji, Ācārāngasūtram and Sütrakrtāngasūtram with the Niryukti of Ācārya Bhadrabahu Svāmi and the commentary of silārkācārya, Lālā Sundarlāl Jaina Agamnagranthamälä Vol. I. Delhi 1978. Āvaśyaka-Erzählungen Ed. E. Leumann, Die Āvaśyaka-Erzählungen, Abhandlungen für die Kunde des Morgenlandes X 2, Leipzig 1897. Balbir (1993) N. Balbir, Avaśyaka-Studien. Introduction générale et Traductions, Alte- und Neu-Indische Studien 45, 1, Stuttgart. Bollée(1977) W.B. Bollée, Studien zum Süyagada I. Die Jainas und die anderen Weltanschauungen vor der Zeitwende. Textteile, Nijjutri, Übersetzung und Anmerkungen, Schriftenreihe der Südasien-Instituts der Universität Heidelberg 24, Wiesbaden.
Bollée (1988)
W.B. Bollée, Studien zum Süyagada II. Textteile, Nijjutti, Übersetzung und Anmerkungen, Schriftenreihe der Südasien-Instituts der Universität Heidelberg 31, Wiesbaden.

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Caillat (1981) C. Caillat, "Notes sur les variantes dans la tradition du Dasaveyaliya-Sutra", Dr. Ludwig Sternbach Commemoration Volume, Indologica Taurinensia VII-IX, 71-83. CPD - Eds. V. Trenckner et al., A Critical Pali Dictionary, Copenhagen 1924ff. Mette (1974) A. Mette, Pind'esanā. Das Kapittel der Oha-nijjutti über den Bettelgang übersetzt und kommentiert, Akademie der Wissenschaften und der Literatur, Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse 1973, nr. 11, Wiesbaden. Nāyādhammakahā Eds. Ācārya Tulasī and Muni Nathamal, Amga Suttani III, Jain Viśwa Bhāratī, Ladnun 1973.
Norman (1962) K. R. Norman, “Middle Indo-Aryan Studies III", Journal of the Oriental Institute Baroda XI, 322-27 (Collected Papers Vol. I, Oxford 1990, 30-35). Panhavagarana see Nayadhammakaha. Samavāya Ed. Muni Jambūvijaya, Thanamgasuttam and Samavāyamgasuttam [Sthānangasūtram and Samavāyāngasūtram], Jaina-Agama-Series No.3, Shri Mahavira Jaina Vidyalaya, Bombay 1985. Schubring (1927) W. Schubring, Worte Mahaviras. Kritische Übersetzungen aus dem Kanon der Jaina, Quellen der Religionsgeschichte, Göttingen. Schubring (1935) W. Schubring, Die Lehre der Jainas nach den alten Quellen dargestellt, Grundriss der Indo-Arischen Philologie und Altertumskunde III 7, Berlin. Sternbach (1974) L. Sternbach, Maha-Subhasita-samgrahah (Anthology of delightful verses). Sanskrit Text with English Translation, Critical Notes, Introduction and Index. Vol.I, Delhi Sūyagada Ed. Muni Jambūvijaya, Suyagadamgasuttam [Sūtrakrtāngasūtram], Jaina-Agama-Series No.2 (21), Shri Mahavira Jaina Vidyalaya, Bombay 1978.

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Herman Tieken Nirgrantha Suyagada (LSJA) see Ayara (LSJA). Thana see Samavaya. Tieken (1986) H. Tieken, "Textual Problems in an Early Canonical Jaina Text", Wiener Zeitschrift fur die Kunde Sudasiens XXX, 5-25. Uttarajjhayana Eds. Muni Shri Punyavijayaji and Amritalak Mohanlal Bhojak, Dasaveyaliyasuttam, Uttarajjhayanam and Avassayasuttam, Jaina-Agama-Series No. 15, Shri Mahavira Jaina Vidyalaya, Bombay 1977. Viyahapannatti Eds. Pt. Bechardas J. Doshi [and Pt. Amritlal Mohanlal Bhojak), Viyahapannattisuttam I-III, Jaina-Agama-Series No.4 (1-3), Shri Mahavira Jaina Vidyalaya, Bombay 19741982.