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 37

18
Mahavira's Words by Walther Schubring
1. Sattha-parinnā.
A. Prose. The knowledge of being subjected to re-embodiment must lead to a withdrawal of every activity, above all from every injury to or killing of living beings. 1, 1-18. 21-2, 2. 9-11. 13 (se)-15. 16 (socca)-18. 20-22. 31-3, 5. 16f. 25f. 4, 6f. 13f. 26f. 32f. 5, 11f. 18f. 25. 29f. 6, 6f.
B. Prose. Abandonment of the demonstration of reverence and respect: 1, 19-21 2, 11-13.
15f.
C. Śloka. Although they are themselves subject to suffering fools they torture (other) creatures; and still the person him- or herself is identical with the rest of the sentient world: 2, 3.5.19 3, 13-15. 27-29 4, 28-31 5, 22f. Wherever whatever kinds of living beings there are, they are injured or destroyed: 2, 6. 23-30 3, 17-24 4, 8-12 5, 1f. 13-17.26-28.
D. Sloka. The faithful and the fickle monk: 2, 4. 7. 3, 6-12 4, 3-5. 17-25 5, 3-5. 24. E. Tristubh. The prudent and the imprudent monk, especially in relation to the injury of creatures: 4, 1f. 15f. 5, 6-10. 20f. 31-6, 5.
2. Loga-vijao.
A. Tristubh. The manifold activity that arises out of desire causes ruin. One should rather take advantage of the short lease of life and renounce all wishes and hopes: 6, 8-10. 15-19, 25-30 7, 7. 21-26 9, 1f. 8-10. 20. 22-24 10, 16-22 11, 3. 6f. 12, 9. 13f. 26. 28 30.
B. Prose. Whoever sheds blood in that he exerts himself for others, receives no thanks from them; even the hope of reward in the beyond deludes him, because for each and every one, his rightful lot is (pre-) determined. It is just as useless when he looks after himself, because he never comes to enjoy (his) property: 6, 11-14. 21 (tao)-24 7, 1-6. 26 (se)-8, 14 (prose). 16 (arattam)-20 9, 2 (ja)-7. 18. 21 10, 7-11. The sentences 7, 3-6 appear in a more detailed variation: one can arrange (them so): 10, 7-11 and 9, 21 iha-m-egesim māṇavānam bhogām eva anusoyanti, then 9, 19. The variants of the Nagarjuniya, the entire content of which appears in our recension in the form of a quotation which, moreover, is changed, show how line 8, 8 is to be understood; its correct place would be after sabalattam. In 8, 12f. haôvahae will be the predicate (the Nāgs were not Mahävira's monks, but nonetheless respected (WB)).
C. Śloka. It is too late in old age to change, that is why one should seize the right moment: 6, 20, 241. 7, 2 (ndlam). 5 (nálam). 8-12 9, 18 (nálam). Corresponding to 7, 8 lines 6, 201 are to be transposed: abhikkantam... sãpehae, tam-jahā....
D. Śloka. The relapse of the monk to worldly inclinations; persistence in the chosen state. This general content is illustrated in special cases. Such a case appears between 7, 13-20 and 9, 11-17. 25-10, 2; first, one with a desire for life: 8, 15f. 21-26; then follows a survey of the monastic discipline: 10, 3-6. 12-15.23-31; the struggle against the desires: 11, 1f. 4f. 8-14, 21-24. Then follows the example, its beginning inserted already in between the previous exposition, of the hypocrite who, although guilty himself, poses as an enthusiastic, renouncing preacher of liberation: 11, 15-20; and, in contrast, the example of the indolent monk who is tired of proclaiming the doctrine further: 12, 18-25. 27; (then) both, in turning to what is general: 11, 25-12, 8. 10-12 15-17 13, 1-7.
3. Siôsanijjam.
A. Tristubh. Through an insight into the effect the wise one renounces all activity and all passions: 13, 8f. 14f. 18f. 21-25 14, 8-15. 18-21 15, 7-17.27-16, 9.
B. Śloka. Whoever recognizes that all life forms in the world have a great connection to one another, discards the impulse to kill: 13, 10f. 20. 26-14, 7. 27-15, 6. 18-24.
C. Śloka. The knowledge of the deceptive nature of the senses: 13, 11-13 15, 25f. Through it the wise one has perseverance and patience in difficulties: 13, 16f. 14, 26; rejects delight and pleasure: 14, 16f. 22-25; and withdraws back to himself full of equanimity: 16, 10-22, because