Mahaviras Word

SR No.: 001561
Original Sutra Author: N/A
Author: Walther Shubring
Publisher: L D Indology Ahmedabad
Publication Year: 2004
Total Pages: 318
Language: English
Classification: Book_English, Agam, Canon, & Philosophy
File Size: 22 MB

Page 28

The Canon of the Svetāmbara Jainas
appeared, there were reckoned to be not twelve Uvangas then but only five; 29) and, on the other hand, the related peculiarity of these five Uvangas and at least Angas 8. 9. 11 allows the hypothesis that they must be in a supplementary relation (upa)precisely to these. As we saw, the merely hypothetical figure twelve of the Uvangas is only an imitation of the equally hypothetical original dozen of the Angas. This is established from the structure of their entire series in that here, exactly as there, to both texts, compositions bound together by form originated, the doctrinal works, and to these the smaller narrative prose works are connected, without entailing for us the persuasive power of the relations between the corresponding Angas and Uvangas shown by old commentators.
The works which precede the Nāyādhammakahāo in the canon do not have the Ajja Suhamma-introduction at the very beginning. In the Viyāhapannatti-if we ignore the benediction formula belonging to a later period—the text commences immediately with Goyama's question; the legendary investiture is just an addition. But Angas 1, 3 and 4 begin with the formula at the beginning, and Sūyagada in the second main part: “I have heard, o venerable one, that the Lord has spoken so" - suyam me, āusam, tenam bhagavayā evam akkhāyam. For the Jaina exactly the same is said with this as with the Ajja Suhamma-beginning, because for him this person (aham) speaks to Jambu (āusam). The old formula could therefore be kept. We may nevertheless understand it differently, namely, as the announcement of a contribution to the collection of the text, just as the Pali formula evam me sutam (9) of the Buddhists evinces it. It is uncertain whether one may relate this precisely to the earliest attempt to form a canon. This attempt would then be evident in all texts in which the formula is traceable even today, that is, apart from the texts mentioned, also in Sūy. II 2-4, Utt. 2. 16. 29, Dasav. 4.9,4, Dasā 1-7 and Culão II 7,2 where at the end there is a displaced beginning. 30 After this introduction the following is announced in the Sūyagada in a way which probably exercised an influence on the Ajja Suhamma-beginning: "Here the section of the teaching called ... is made known, from it the following content is made known”-iha khalu ... nām'ajjhayane pannatte: tassa nam eya-m-atthe pannatte, tam-jahā:-words of an arranger of the texts or of a speaker. In Utt. 2. 29 and Dasav. 9,4 follows: "Here ... is announced by the monk and Lord Mahāvīra of the Kāśyapa gotra ..."—iha khalu ... samaņeņam bhagavayā Mahāvīrenam Kāsavenam paveiyā
29 Cf. Kapadia 1941, p. 29 (WB).
With the formula at the beginning of the Mahānisiha the misleading is deliberate.