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appånam dehai, dehamtam vā sätijjati || 38 || je bhikkhu phanie appanam dehai, dehamtam vā satijjati || 391 je bhikkhū majjae appanam dehai, dehaṁtañ vă sătijjati || 40 || je bhikkhū vasāe appānam dehai, de hastaṁ vā satijjati || 41|| This version occurs in the cyclostyle copy of Niśithacūrņi edited by Ac. Vijayapremasűriji and Äc. Vijayajam būsūriji and also in the printed text of Niśithacūrni edited by Kamalamuniji. In Kamalamuniji's edition the variants appāņam paloei paloyamtam' and 'kumda pānie' of the readings attānam dehai dehamtam' (sū. 31) and kuddapāņe' respectively are given. Out of these two variants. kumdapāņie' is noted down in the foot-note by Ac. Vijayapremasūriji who regards it not as a variant of 'kuļļāpāņe' but as its explanatory term.
Now let us discuss these three versions of one and the same sutra-portion of Niśithasūtra.
(1) The number (seven) and the order of the terms addae etc. occurring after the term mattae in very old manuscripts of Niśithasūtra exactly tally with those of the same found in Prajñāpanāsütra. The term mattae which is mentioned first in Niśithasūtra is absent in Prājñāpanāsūtra. It is the original sutraterm characteristic of Niśithasūtra. It is meant to indicate other utensils (pătras) also. Our experience in critically editing the Āgamic works and in the selection of readings tells us that this version is authentic and original.
(2) The additional sūtra-terms that occur in the second version seem to have been interpolated on the basis of the concerned cūrņi passage, recapitulatory (sangrahani) gāthā in Niśīthabhāsya and the cūrni explanation of this gātha. Having explained the term mattae, Cūrni remarks 'evam.paạiggahadiesu vi'. On the basis of this remark the reading 'evan je padiggahe' seems to have been interpolated in the second version. The recapitulatory gathā in Niślthabhāsya, which throws light on the meaning of the concerned sūtra is as follows:
dappana mani abharane sattha dae bhāyana'ạnatarae väl tella-mahu-sappi-phanita-majja-vasásutta-mādīsu !
There is no reason to believe that all the terms that occur in this gātha are the sūtra-terms. Of course, in the sūtra-sparsika Niryukti-gătha the sutra-terms alone are mentioned. But this is a sangrahani-gatha. And a sangrahani-gathả contains other terms (padas) also that are conducive to our understanding the sūtra terms. Hence it seems that the gathā, under consideration contains terms over and above the sūtra-terms. This inference is not improper. Thus it naturally follows that the sūtra-reading 'je. ābharanamsio je udayakumbheo je mahukumbhe. je ghayakumbheo!
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