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 41

Mahāvira's Words by Walther Schubring
As for the author or authors of the themes in verses which latter incidentally are often faulty (see the edition p. 53) for which, however, the exegete may partly be guilty precisely through his activity—there is no more to say than, to conclude from the closely related manner of expression, that they must be very closely connected to the verse authors of the Sūyagada, Uttarajjhāyā, and Dasaveyāliya. The stanzas, apart from those of the first theme where the positive character is dominant, are directed towards the uncertain fellow companion of the order so as to guard him from sinking back to worldly attitude and activity. Since they are in verse, they cannot represent a proclamation (17) of a doctrine of liberation to listeners who still have to be won over, because a conversion is undertaken only in free speech.
We turn now to the old prose of the Bambhacerāim. It, too, is largely directed at the fellow monks, thus above all the rules for the practice of monastic life, namely 8G which is supplemented by 6D, 8A, F and H. These instructions, stylistically different from one another, do not conform to the tone of the rule-collections of Kappa and Vavahāra, but have rather the character of an incidental announcement; in part they remind one clearly of the rules in the first Cūlão. The rest of the old prose renders speeches on the faith and the conviction of the listeners. It was not given a proper exegesis in the sense above, though explanatory quotations appear in 1B and 2C, as already described (p. 16 above). Thus the supposition seems to be obvious that in these fragments the exegete is speaking. Perhaps this is also the case in 8B where, as in the parts cited above, Mahāvīra is mentioned. From the content one is strongly reminded of the Bhāsājāyā, i.e:, Cūlā 1, 4.
What still remains is the prose in 1A, 4A, 5A, 8E. The reasons why, with regard to content and language, these parts belong together have been explained in the edition, p. 51. Eight E (8E) as a variant of 1A (conclusion) is clear without further comment. The translation sufficiently shows that the individually placed sentences in 5A fit with surprising naturalness into the mentioned place (p. 17, line 23 of the edition) of 4A. It is possible that the beginning of the theme would have to be sought rather in the elevated version of 4A than in 1A which commences somewhat abruptly. If one connects 1A to 4A (p. 20, line 25), then both join together quite well. In any case, one recognizes in this prose-theme a speech that deals with the pros and cons of opinions, out of which the highest precept, the protection of living beings, is repeatedly conspicuous. This speech is, in fact, directed at listeners who have yet to be converted from the incorrect view to the correct one, who perhaps are not yet members of the monastic order at all.