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THE CANONICAL LITERATURE OF THE JAINAS Leumann had shown that in such cases the edition simply places side by side the variants that were brought forth, and so even here what we have before us are varying traditions. These are not particular variae lectiones of the text but ones that are given in immediate succession. Above, I have already hinted at the detailed variant of 7,3-6 which lies dismembered in 10, 7-11. 9, 18f.21. One can further regard 14,18f as such (a variant) in relation to 10f., 30,27f in relation to 15-18, 38, 20f. in relation to 37, 14-26.
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As for the grouping of fragments it is to be asked as to what has been the determining viewpoint in this connection. Therefore, the junctures of texts, where the analysis sees a new beginning, ought to be investigated in their mutual sequence. What surprises one is not that the ordering has been undertaken giving consideration to the content but as to how easily the editor to give a name to whoever, whether one person or many, be the originator of the present-day text has remained content with the appearance of an outward relatedness of contents. Indeed the temptation to arrive at a closure is often great - as, e.g. in 20, 16f. or 22, 15f. where the sentence apparently finds its continuation, or in 9, 2 where the matta seems to correspond to the dupaya and cauppaya, in 12,14 where the nandi does so to the rai. Some sort of understanding which I hold to be erroneous allowed the word munda in 28, 31 and vidhūyakappa in 29, 18 both to be taken in abstract to be followed by sentences that begin with the concrete acela.
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It is less easy to pardon the editor when, while proposing a serial succession, he has deemed sufficient a word or wordseries occurring here as well as there nay, even merely the same root or even just the similarity of sound. On this side as well as that of the juncture there stand the word loga in 2, 3f., 3, 12f. and 27, pudho in 2, 5f. and 6f., te in 6, 23 f., dhammavam (pāṭhāntara °vi) and dhammaviu in 13, 13f., vayanti in 18, 13.15, appa in 19, 19 and atta in 21, bāla in 20, 31 f., ettha in 21, 11.13 (?), asana upto paya-puñchaṇa in 32, 25f. and 33, 3; the word-series logamsi jāna and logassa jänittä in 13, 9f.; the sentence tam no karissami in 4, 15 and tam je no karae in 17. In the following sentence as well as in the preceding there occur the root pari-jña in 1, 19, budh in 2, 16, pramod in 4, 3, jñā in 5, 22, gam in 15, 27. The mere similarity of sound connects tāṇāe, saraṇāe with hassãe, kiḍḍāe etc. in 6, 25f., so also pamatta with hanta, chetta etc. in 6, 30f. (!) where,
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