Distribution Of Absolutive In Una In Ittarajjhaya

Author(s): Herman Tieken
Publisher: Herman Tieken

Page 11

ABSOLUTIVE IN -ŪŅA(M)
271
On the other hand, it is quite possible that later redactors of the text have taken the two lines of 51 as referring to successive parts of the formula. In fact, it might have been such an interpretation of this very verse 51 which has lain at the root of the text of our verse 42. In this connection it should be noted that if, as argued above, the passage 43-49 is indeed a later addition elaborating 18, the schedule for the day would originally have ended with the present verse 51. When the schedule for the night was added, verse 51 was moved on. A new verse was composed to serve as a conclusion of the schedule for the day and, at the same time, as an introduction to that for the night. This verse, our 42, may be explained as an adaptation of the present verse 51. The first line of 51 was maintained unaltered. The text of the second line had to be adapted to make place for the proper introduction of the following topic: kālam sampadilehae, “he examines time”. What remained was Pāda 4: karejja siddhāna samthavam. thuimamgalam ca kāūnam may be explained as a replacement of the latter text, by which what according to one interpretation looked like an enumeration of the individual parts of the pamcanamokkāra formula was short-circuited by a reference to the formula as a whole.
This explanation of the origin of thuimamgalam ca kāūnam rests heavily on the identification of the passage 43-49 as a later addition and, with that, on the idea that 42 is a duplication of 51. We could do without these factors by adopting the text transmitted by Sāntisūri, in which the first Pāda of 42 instead of pāriyakāussaggo reads siddhānam samthavam kiccā, that is, “having praised the siddhas, next having praised the guru, and having (finally) recited the complete praise formula". On the other hand, the variant reading of the first Pāda might also have been entered into the text to anticipate thuimamgalam ca kāūņam by creating something like an enumeration. Note that in this case, exactly as in the pamcanamokkāra formula, the siddhas are found before the guru.
In either case, the introduction of thuimamgala seems secondary. In any case, the phrase does not seem to do full justice to vamdittāņa tao gurum, or for that matter, siddhāņam samthavam kiccā, as a pars pro toto. The idea of an enumeration of parts of the formula adding up to the complete formula is, as far as I can see, only a later reinterpretation.
For the purpose of this study it suffices that the Pāda thuimamgalam ca kāūņam is most likely a later fabrication. As such the above conclusions are supported by the choice of words. For apparently the term thuimamgala is very rare. Going by the Āgama Śabdakośa, it is not attested in the other