________________
Uttarajjhayana-Sutta XIV : U suyārijja
Devendra, must also be masculine, to agree with bandho. There seems to be no reason for reading niyaya 'ssa, since niyayo 'ssa would have exactly the same metrical length. It would therefore seem better to divide the words as niyay' assa, i. e. to assume that the final vowel of niyayo has been elided before assa. Jacobi, taking niyayassa as a genitive singular, translates it as "of the soul", although this meaning does not seem to be attested elsewhere for niyaya or nijaka, from which he presumably thought niyaya was to be derived.
If we accept Devendra's explanation, and assume that niyay' assa bandho stands for niyatah (=niscito) bandhah asyi, we can translate "its binding is fixed, determined, settled”. The rest of Jacobi's translation of pāda c seems to be an interpretation rather than a translation, since he takes ajjhatthaheum to mean "caused by its bad qualities”, which seems to be based upon the explanation : adhyātmas abden atmasthū mit hätvādaya ihocyante, tatas taddhetuh tannimitto. This. however, implies the reading -heü rather than -heum, and the assumption that the word agrees with bandho. There seems to be no objection to keeping Charpentier's reading, and taking it as an adverbial accusative. We can therefore translate : “because of the things connected with the soul”.
(4) v. 20 is the equivalent of g. 10, which is the sons' final statement before they abandon the world. In the version in Utt it is followed by v. 27, which is the equivalent of an earlier verse (g. 7) in the Pali version. As we shall see, it is probable that v. 27 has been misplaced, and it should really come before v. 20 The verse reads :
jahā vayam dhammam ajāņamāņā pavam purä kammam akāsi moha orubbhamāņā parirakkhiyanta tam n'eva bhujjo vi samāyarāmo,
Jacobi translates (p. 64): “Thus being ignorant of the law, we formerly did sinful
nd through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way". This translation seems strange, and the presence of the singular verb akasi in pada b causes difficulties.
The cty explains : pathā vayam dharmam' samyagdarśanādikam ajánānāḥ "pāpam pāpahetum 'pura' pürvam 'karma' anuşthānam 'akāsi' tti akārşma krtavantah 'mohāt' ajñānāt 'avarudhyamānāḥ' nirgamam grhad alabhamanah 'pariraks yamānāh' anujivibhir anupālyamänäh'tat' pāpakarma naiva 'bhūyo 'pi' punar api samācarāmah, yathāvad viditavastutvad iti sūträrthaḥ.
A comparison with Pali g. 10 shows the correct way of interpreting this verse. It reads :
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
