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 Ayara 1.5.6/176, 1.6.5/196, 1.8.3/209-210, and 1.8.7/224, and in the Suyagada 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 ragadvesarahitah(for Silanka on oe in Ayara 1.8.3/209, see below 36), and, again, ragadvesarahitah. 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 oyamsi (ojasvin), namely in the Ayara II.1.4.2/534 : se bhikkhu va (...) jaha vegatiyaim ruvaim pasejja taha vi taim evam vadejja, tam jaha - oyamsi oyamsi ti va teyamsi teyamsi ti va ..., and in the Samavaya (p. 471, lines 5 ff.) : jambuddive nam dive bharahe vase imise osappinie nava dasaramandala hottha, tam jaha - uttamapurisa majjhimapurisa pahanapurisa oyamsi teyamsi vaccamsi jasarsi chayamsi kamtas .... The lemma olyja in the Agama sabdakosa", which refers to the adjective olya, contains, beside, a number of references to a noun oly)a. One of these instances is the Suyagada 11.3/732, where oa denotes the nourishing substance with which the mother feeds the foetus while in her womb : te jiva matuoyam pitusukkam tam tadubhayam samsattham kalusam kibbisam tappadhamayae aharam 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 mata nanavihao rasavigatio aharam ahareti tadekkadesenam oyam ahareti. In the Nayadhammakaha 1.10.2 we would indeed have to do with the substantive ojas, occurring in a description of the moon, which is dittie juttie chayae pabhae oye lesae 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 Suyagada 1.4.1.11/275: tamha u vajjae itthi visalittam va kamtagam racca oe kulani 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 kulani into the genitive kulana. 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 kulani as a secondary reading and subsequently, the complete disappearance from all manuscripts of the supposedly original and definitely more obvious reading kulana. 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, kulani', 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 Suyagada 1.4.2.1/278 : oje sada na rajjejja bhogakami puno virajjejja bhoge samanana suneha jaha bhumjamti bhikkhuno ege. It is clear that, instead of oje we should, with silankal, read oe, which, if representing Skt okas, would have to be taken as a locative with rajjejja : (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 sramanas, how some bhikkhus enjoy them.

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Vol. III, 1997-2002 The Word 'OE' in.... 84 In the Ayara 1.8.6/224 and 1.8.7/228 oe is found in the following enumeration : tam saccam saccavadi oe tinne chinnakahamkahe atitatthe anatite, in which oe tinne, taken together, would mean : "having overcome worldliness". 85 The next instance to be discussed is the Ayara 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 agatim gatim parinnaya acceti jatimaranassa vadumagam vakkhatarate (2) savve sara niyattamti (3) takka jattha na vijjati mati tattha na gahiya (4) oe appatitthanassa 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 Suyagada 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 Bollee notes that, in the Suyagada 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 appatitthanassa 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] (appatitthanassa)", 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 appatitthanassa khettanne.

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Herman Tieken Nirgrantha The next two instances of oe are found in the Ayara 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 damdam panehi pavam kammam akuvvamane esa maham agarthe viyahite (1b) oe juimassa khet[sic]anne uvavayam cayanam ca racca "aharovacaya deha parisahapabhamguno" (2) pasahege savvimdaehim parigilayamanehim (3a) oe dayam dayati (3b) je samnidhanasatthassa khettanne (3c) se bhikkhu kalanne balanne (v.l. balanne) matanne khanayanne vinayanne samayanne pariggaham amamayamane kalenutthayi apadinne duhato chetta niyati. (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 Silanka, who has : "ojah" advitiyo ragadvesarahitah, "dyutiman" samyamo moksa va, tasya khedajno nipunah"), 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 (ksetrajna). 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 khedajna must have its origin in this kheyanne. Silanka, however, seems to have been well aware of the various options, as appears from the Ayara 1.2.588 : for kheyanne he has : khey(d)anne, khedah - abhyasah... khedajno, athava ksetrajnah. Compare the Curni : khittam janati khettanno bhikkhayariyakusale ... evamadi janati khittanno 18 The question why in the instance under investigation the "alternative" ksetrajna 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 silanka 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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Vol. III, 1997-2002 The Word 'OE' in.... Uttarajjhayana 5.26/155 it qualifies the vimoha regions, which are "full of light" (uttaraim vimohaim 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 devahipati jutimam). 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 deha, 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 Ayara 1.6.5/196 oe samitadamsane dayam logassa janitta, 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]-samnidhana). His translation appears to be a conflation of the various possibilities: "who knows the teachings (sastra) concerning the putting down (samnidhana) (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 kalanne.... In this connection it is to be noted that the same enumeration, namely kalanne balanne matanne etc., is also found in the Ayara 1.2.5/88. In the latter case, kheyanne has been included among the items enumerated, between matanne 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 samnidhanasatthassa khettanne given just now (86), samnidhana 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 Ayara 1.8.3/210 (see above $62, in which khet(t)anne is found side by side with compounds like kalanne, matanne, etc.22 For the particular interpretation, with samnidhana specifying khetta, or denoting the place from which the violence originates, I may refer to the phrase pajjavasatthassa khetanne in the Ayara 1.3.1/109, and to the compound itthivedakhetanne in the Suyagada 1.4.1.20/266. A closer look would show that pajjavajata (the case of itthiveda is slightly different) denotes or specifies the "place" from which violence originates. The sentence. je pajjavajatasatthassa khetanne se asatthassa khetanne (Ayara 1.3.1/109) concludes a passage which starts with the exhortation of a monk to be indifferent towards sadda, ruva, gamdha, rasa and phasa, features which are collectively known as the "accidental conditions" (pajjava, Skt paryaya or paryaya). The true monk is next said to be "not careless towards desires, abstaining from sins, a hero, having his senses checked, and knowing the ksetra" (appamatto kamenim uvarato pavakammehim vire atagutte kheyanne). The last word, kheyanne, is then further specified : je pajjavajatasatthassa khetanne se asatthassa khetanne. For the interpretation of the compound pajjavajata there seem to be basically two possibilities : (1) "the complete collection of the pajjavas" (cf. jata in bhoyanajaya and panagajata in the Ayara II 1.1.11/409 (7 and 8 respectively), or (2) "one possessed with the pajjavas", pajjavajata being a compound like dantajata. Whichever of these two meanings is intended here, it would seem clear that the relationship between the members of the compound pajjavajatasattha is not the same as the one in, e.g., pudhavisattha in the Ayira 1.1.2/17, which latter refers to violence against the earth : tam parinnaya mehavi neva sayam pudhavisattham samarambhejja "knowing this, a wise man should not himself commit violence against the element earth". Therefore, je pajjavajatasatthassa 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 Suyagada 1.4.1.20/266 : tsiya vi itthiposesu purisa itthivedakhetanne pannasamannita vege narina vasam uvakasamti. The current interpretation of this verse is fraught with a cumulation of

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Vol. III, 1997-2002 The Word 'OE' in.... 28 misunderstandings and ad hoc solutions. A case in point is the interpretation of itthiveda, or as some editions have, itthiveya 25. Bollee, who seems to be the most recent scholar to discuss the term, follows the commentaries, which gloss it with Skt stri-veda. Unfortunately, Bollee 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 va vedyante sa strivedo bhavati", but this interpretation has been presented as an alternative. According to Bollee 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 veyam 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. Viyahapannatti 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 (thavas) koha, mana, maya, lobha, duguncha, arai, rai, hasa, 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 pajjavajatasatthassa 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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10 Herman Tieken Nirgrantha The two remaining instances of khettanne are, for different reasons, problematic. The first is the Ayara 1.1.4/32 : je logam abbhaikkhati se attanam abbhaikkhati (...) 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 Ayara 1.2.6/104, the problem is linked to that of the meaning of the otherwise rare word anugghatana : se medhavi je anugghatanassa khettanne je ya bamdhapamokkham annesi. The context suggests that we mentally supply a word for "bondage" to anugghatanassa 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 Suyagada 1.14.21 (a verse) and the Ayara 1.6.5/196 (prose). The Suyagada 1.12.21 reads : hasam pi no samdhaye pavadhamme oe tahiyam pharusam viyane no tucchae no va vikamthatijja anaile ya akasayi 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 kasayas. 89 The final instance to be discussed is the Ayara 1.6.5/196: ... janavayantaresu va samt'egatiya jana lusaga bhavamti aduva phasa phusamti. te phase puttho dhiro adhiyasae. oe samitadamsane dayam logassa janitta (...) aikkhe vibhae kitte vedavi. In the JAS-edition the phrase oe samitadamsane 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 phase samitadamsane, "endowed with complete knowledge of the various afflictions", occuring in the Ayara 1.6.2/185. Conformingly, oe samitadamsane 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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Vol. III, 1997-2002 The Word 'OE' in.... As already indicated, the phrase oe samitadamsane dayam logassa janitta may be compared with oe dayam dayati in the Ayara 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 Suyagada 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 Ayara 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 Bollee, namely of kulani in the Suyagada 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 numam vihuniya appattiyam akammamse eyam atthan mige cue. This verse is generally taken to refer to the four kasayas : savvappagam would stand for lobha, viukkassam for mana, numam for maya and appartiyam for krodha. This identification of these words with the four kasayas stands completely on its own, and

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12 Herman Tieken Nirgrantha clearly represents an ad hoc solution. As earlier argued by me, the original text must have read savvappagam pi ukkassam (sarvalpakam api utkarsan) and akammase (akalmasah) : Pulling out a thing (ukkassam), however small it is (savvappagam pi), one should remove (vihuniya) everything which is lying deep (or : is hidden; numam). Not believing (this to be necessary; appattiyam, negated present participle of pattiya-) (being innocent, 'akalmasa), 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 tanae in Suyagada 1.1.1.5/5. I quote the passage together with the second line of the preceding verse : mamati luppati bale annamannehim mucchie (4cd) vittam soyariya ceva savvam etam na tanae samkhae jiviyam ceva kammuna u tiuttai (5). In the commentaries tanae is translated with trayate. Conformingly, tana- 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. Suyagada 1.9.5/441 : mata pita nhusa bhaya bhajja putta ya orasa/nalas te tava tanae luppamtassa sakammuna //, ibidem I.2.3.16/158 : vittam pasayo ya natayo tam bale saranam ti mannati Vete mama tesu vi aham no tanam 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 tana-, 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 balakas caiva strijano nrpatis tatha/ete vittam na jananti jamata caiva pancamah //38. On the basis of this pa:allel it is tempting to "emend" the phrase na tanae into na anae, 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 Suyagada 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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Vol. III, 1997-2002 The Word 'OE' in.... 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. Ayara (LSJA), p. 154. 2. Ayara (LSJA), P. 183. 3. Suyagada (LSJA), p. 166. 4. Alsdorf, "Itthiparinna", p. 263. 5. See also Samavaya, p. 478, lines 2 ff. and Viyahapannatti I, p. 101, line 6. 6. Agama Sabdakosa, p. 289. 7. Also in Thana 3.3.185 and 4.4.377, and in Viyahapannatti I, p. 52, line 19. 8. For Pali oka from udaka, see CPD II, p. 681 s.v. oka 9. Panhavagarana (Ladnun-edition), p. 221 and p. 222 respectively. 10. Schubring, Worte Mahaviras, p. 146, note 1. 11. Alsdorf, "Itthiparinna", p. 263. This "emendation" has been accepted without comment by Bollee, Studien zum Suyagada II, p. 21 and p. 151. 12. For oka in Pali, 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 aghati (v.l.aghate) from akhya. and its translation with "he is called". 14. As quoted in the JAS-edition : oe ityadi. 15. Bollee, Studien zum Suyagada I, p. 145. 16. Or : "he knows the house/worldliness as the reason for the being without ground [for salvation]". For apparitthana "the being without ground [for salvation)", beside "one being without ground [for salvation]", AiGr. II,1, pp. 304-305. 17. Ayara (LSJA), p. 183. 18. As quoted in the Ayara (JAS-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 Ayara 1.2.5/88. 22. For khe(t)tanne in a different enumeration, see Suyagada II.1/639 : aham amsi purise khettanne kusale pandite viyatte medhavi abale maggatthe maggavid maggassa

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14 Herman Tieken Nirgrantha gatiparakkamannu (Curni, as quoted in the JAS-edition: aham asmi purusah desakalajnah ksetrajnah, deso yena yatha'vaciryate, kalo divaso, kusalo daksah (...) panditah upayajnah..., as if the text read desakalanne khettanne) (see also ibiden 640, 641 and 643); and Suyagada II. 1/680: esa dhamme dhuve nirie sasate 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 pajjavajatasatthassa khetanne (see furtheron). Furtheremore, Suyagada 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 pajjavajata 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 Thana 1.3/399 comes closest to this one in that jata seems to mean "the whole collection of there as well : ayariya-uvajjhayassa nam ganamsi pamca vuggahatthana pannatta, tam jaha (...) ayariya-uvajjhaye nam ganamsi je suttapajjavajate dhareri te kale kale no sammam anuppavatetta bhavati (also in the Thana 1.3/ 400, V.2/439 and VII 544). "There are five situations in which one may discontinue the teachings of the ayariya-uvajjhaya 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 Thana III.4/222, however, jata in pajjavajata seems to have its full participial meaning : balamarane tivihe pannatte, tam jaha thitalesse samkilitthalesse pajjavajatalesse "The death of a fool is known as threefold, namely : the lesyas remain (the same), they have lost their brightness, or they have changed (their colour) altogether". The same may be the case in the Thana V.3/467, in which are enumerated five reasons for reciting the sutta : samgahatthayate, uvaggahatthatate, nijjaratthayate, sute va me pajjavajate bhavissari, suttassa va avvocchittinayatthayate "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." Thana I 3/399 (suttapajjavajate) and III 4/222 (sutte... pajjavajate bhavissati) may be compared with the following passages from the Leumann's Avasyaka-Erzahlungen : 43.3 : evam tassa thovam avadhariyar 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 anunnayam 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-Erzahlungen 33.48 it has been taken to refer to possible alternative interpretations : jo atthar gahei savva-pajjavehim

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Vol. III, 1997-2002 The Word 'OF' in.... tassa pase 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: ega dhammapadima jam se aya pajjavajate (cp. Thana 1/29 ega ahammapadima jam se aya parikilesati); Panhavagarana 10.7, in a description of food one is to avoid : jazh pi uddiyhathaviya-racitaga-pajjavajata-pakinna-paukarana-pamiccam; and Ayra 11.1.1.11/409 (4), which lays down rules for accepting food: assim khalu padiggahiyamsi appe pacchakamme appe pajjavajate (the same passage is found in 409 (8), but without appe pacchakamme, cf. Mette, Pind'esana, p. 208 (sutra 521): purakamma-pacchakamme appe asuddhe ya and, for the translation, p. 115. 25. See Alsdorf, "Itthiparinna", p. 254, and Bollee, Studien zum Suyagada II, p. 22. 26. Bollee, Studien zum Suyagada II, p. 159. 27. Bollee, Studien zum Suyagada II, p. 159. 28. Bollee, Studien zum Suyagada II, p. 159, note 53. 29. Viyahapannatti I, p. 97 ege vi ya nam jive egenam samaenam egam vede vedei, tam jaha itthivedam va purisavedam va. For the gods egenam samaenam do vede vedei, see p.96. itthivedakarane 30. Viyahapannatti II, p. 851 vedakarane tivihe pannatte, tam jaha purisaveyakarane napurhsagaveyakarane. 15 31. Bollee, Studien zum Suyagada II, p. 159, note 53, where he refers to Schubring, Die Lehre der Jainas, p. 114. 32. Uttarajjhayana 32, 102/1336: koham ca manam ca taheva mayam lobham dugumcham araim raim ca/hasam bhayam soga-pumitthiveyam napumsaveyam vivihe ya bhave // 33. Alsdorf, "Itthiparinna", p. 259. 34. For anaile ya akasayi bhikkhu, cf. Suyagada 1.6/359 anaile va akasayi mukke, and 1.13/ 578 anaule ya akasayi bhikkhu. 35. Norman, "Middle Indo-Aryan Studies III", pp. 322-327. 36. Caillat, "Notes sur les variantes dans la tradition du Dasaveyaliya-Sutta", pp. 71-83. 37. Tieken, "Textual Problems in an Early Canonical Jaina Text", pp. 5-25. 38. Sternbach, Maha-Subhasita-Samgrahah, p. 95, no.555. 39. Alsdorf, "Uttarajjhaya Studies", pp. 133-134.

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16 Herman Tieken Nirgrantha Abbreviations and Bibliography AiGr. II,1 J. Wackernagel and A. Debrunner, Altindische Grammatik II, 1, Einleitung zur Wortlehre. Nominalkomposita. Nachtrage, Gottingen 1957. Agama sabdakosa Eds. Acarya Tulasi and Yuvacarya Mahaprajna, Agama sabdakosa (Word-index of Angasuttani) Vol. I, Jain Viswa Bharati, Ladnun 1980. Alsdorf (1958) L. Alsdorf, "Itthiparinna. 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, "Uttarajjhaya Studies", indo-iranian Journal 6, 110-136 (=Kleine Schriften, 225-251). Ayara Ed. Muni Jambuvijaya, Ayaramga-suttam [Acarangasutram), Jaina Agama-Series No.2 (1), Shri Mahavira Jaina Vidyalaya, Bombay 1976. Ayara (LSJA) Eds. Acarya Sagaranandasurji Maharaja and Muni Jambuvijayaji, Acarangasutram and Sutrakrtangasutram with the Niryukti of Acarya Bhadrabahu Svami and the commentary of silarkacarya, Lala Sundarlal Jaina Agamnagranthamala Vol. I. Delhi 1978. Avasyaka-Erzahlungen Ed. E. Leumann, Die Avasyaka-Erzahlungen, Abhandlungen fur die Kunde des Morgenlandes X 2, Leipzig 1897. Balbir (1993) N. Balbir, Avasyaka-Studien. Introduction generale et Traductions, Alte- und Neu-Indische Studien 45, 1, Stuttgart. Bollee(1977) W.B. Bollee, Studien zum Suyagada I. Die Jainas und die anderen Weltanschauungen vor der Zeitwende. Textteile, Nijjutri, Ubersetzung und Anmerkungen, Schriftenreihe der Sudasien-Instituts der Universitat Heidelberg 24, Wiesbaden. Bollee (1988) W.B. Bollee, Studien zum Suyagada II. Textteile, Nijjutti, Ubersetzung und Anmerkungen, Schriftenreihe der Sudasien-Instituts der Universitat Heidelberg 31, Wiesbaden.

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Vol. III, 1997-2002 The Word 'OE' in.... 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'esana. Das Kapittel der Oha-nijjutti uber den Bettelgang ubersetzt und kommentiert, Akademie der Wissenschaften und der Literatur, Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse 1973, nr. 11, Wiesbaden. Nayadhammakaha Eds. Acarya Tulasi and Muni Nathamal, Amga Suttani III, Jain Viswa Bharati, 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. Samavaya Ed. Muni Jambuvijaya, Thanamgasuttam and Samavayamgasuttam [Sthanangasutram and Samavayangasutram], Jaina-Agama-Series No.3, Shri Mahavira Jaina Vidyalaya, Bombay 1985. Schubring (1927) W. Schubring, Worte Mahaviras. Kritische Ubersetzungen aus dem Kanon der Jaina, Quellen der Religionsgeschichte, Gottingen. 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 Suyagada Ed. Muni Jambuvijaya, Suyagadamgasuttam [Sutrakrtangasutram], 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.