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K. R. Norman
to Devendra, who glosses it he jätau. Charpentier himself reads jāyā again in v. 22, and once again Devendra glosses this as he jätau.
A Skt version of this verse occurs in the Mahabharata in a story about a brahmana who is asked by his son about the action to be taken when the world is passing away (MBh [crit. ed] Santiparvan XII. 169). In the MBh the verse is followed by the equivalents of vv. 21-23. Not only does the fl. metre of these verses suggest that they are an addition to the story, but this is confirmed by the fact that they are lacking in the Ja version, although they do have a separate existence elsewhere in the Ja collection, at Ja VI 26, 11-16.1
(2) In the version in Utt, as part of the discussion aimed at persuading his sons not to become wanderers, the purohita tells them that their action would be profitless, because the soul is not eternal. He states (v. 18):
Jacobi translates (p. 64): "As fire is produced in the arani-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent." In a footnote to his translation "soul" he states (p. 64 n. 1): "Satta is the original; it is rendered sattva by the commentators. Perhaps satta is the präkrit for seatma; at any rate the context of the next verse proves that the soul is intended."
jaha ya aggi arani asanto khire ghayam tellam aha tilesu em eva, laya, sariramhi satta sammucchai nasai nāvaciṭṭhe.
The Jaina Visva Bharati Prakasana edition (Ladnun 1975) reads in padas a : jaha ya aggl araplu 'samto
and Devendra seems to have had the same reading before him when he commented: yathaiva casyavadharaṇārthatvät 'agnih' "arapiu" tti 'araṇitaḥ' agnimanthanakapthat 'asan' avidyamana eva sammirechati, jatha kşire ghrtam tailam atha tilesu, evam eva he jätau! farire sattvah "sammucchai" tti 'sammurcchanti' parvam asanta evotpadyante. tatha "nāsai" tti nafyanti "navaciṭṭhamti" na punar avatisthante fariranate tannalat, iti sätrarthaḥ.
It would seem that Jacobi's translation is based upon the cty explanation, but this presents considerable difficulties Although Charpentier's reading arani is not easy to explain, Devendra's lemma aragiu with the gloss aragitaḥ, i. e. a quasiablative explained as agni-manthana-käsṭhät, is also inappropriate, since in the context
1.
See also H. Lüders. Beobachtungen über die Sprache des buddhistischen Urkanon Berlin 1954, § 20.
2. H-Jacobi, Jaina Sutras Part II (=Sacred Books of the East 45), Oxford 1895.
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