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APPENDIX: Schubring's ACĀRĀNGA ANALYSIS
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in addition, je and se have acted in a misleading fashion. Following the model of samciyāṇam in 9, 2 there has likewise appeared tiviheṇam after māṇavāṇam in 9, 21! Perhaps even sadda in 13, 11 has been called forth by satthovaraya.
Not seldom do the sentences standing in immediate succession have neither a verbal external nor an internal relationship. In some of the cases the explanation is that the thought-process of an interpolation ran in a different direction and as a result when it provisionally came to an end there was no bridge there to lead back to the context that had been disturbed. But then even more often is - as I do not conceal - the ground of the sequence that is before us not yet evident or at least the explanation suggesting itself is all too uncertain.
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It is to be surmised that in a few particular cases the editor has combined the fragments with the help of an artificial binding. One sees that the two groups 2A and B of which, neither contains a trace of the ruling thought of the other - are combined in 6, 11 through tam jahā, in 14 through a repetition of vase pamatte, in 9, 6 through the words iti se parass 'aṭṭhae. Even the tam jaha in 6, 20 makes a tertiary impression. It looks as if the editor, after he had - as will be shown just below managed things so freely in the first chapter, wanted, even in the second, to work out a special composition through a filling up of the junctures. A passage of this sort I further see in the repetition of 30, 9 towards the beginning of the new Uddeśa.
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Even more superficial is the editor's performance when he puts together fragments with a view to the uniformity of structure displayed by a number of Uddeśas. In the Sammatta the beginning and the end are found marked by the preponderance of prose-sentences. The fifth chapter exhibits a conscious allotment of the avanti-sentences in the beginning and the middle of the first uddeśa - from which stems the names Avanti attributed to the whole division, instead of the goṇṇa-näma (Niryukti-238) Loga-saro. In Vimoha one notes the insertion of verse-lines before and in between the repeated prose-sentences towards the end of the second uddeśa. Even greater is the intention to develop an organized structure in the fourth upto seventh uddeśas which all begin with the rule of clothes 8G and conclude with the same Śloka-lines. The tendency (in question) is followed to the utmost in the Sattha-parinnä. Here the whole Chapter displays, from the second Uddeśa onwards, an intentionally
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