Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 10

K. Bruhn
Ludwig Alsdorf's Studies in the Arya
Un. 24
OghNi
15 (uccaram) 16 (áry: anavaya-)
296
297-312kryis derived from 296 = 313
314
17 (anāvāya-) 18 (vitthinne)
A. explains the order of the chapters in ALSDORF Ut as follows: "Of the seven chapters containing Arya quotations, we shall first deal with 24, 36, and 33, in order to leave together the somewhat parallel and similar chapters 26, 28, 30 and 34" (p. 8). He begins his study with arya statistics (pp. 6-8), although he admits that, under the circumstances, it is difficult to give exact figures (p. 6, n. 1). In the four preceding articles (Chapters 9, 10, 12, 13, 15, 22, 25) the number of arya.s was small. Ch. 9 had 8% áryás, Ch. 13 had 3%, Ch. 22 had 3 årya.s, and Ch. 10 had "eleven odd pädas and three quarters of a stanza", while Chapters 12, 15, and 25 had none (see p. 6, fn. 2). Chapters 19-20 (mere reference on pp. 6-7) have one iryà cach. In A.'s presentation, "five of the fifteen legendary chapters" (9, 13, 19, 20, 22) have seventeen arya verses, Ch. 10 is a case in its own right, and "seven of the dogmatic and disciplinary chapters of the last third of Utt." (24, 26, 28, 30, 33, 34, and 36) have 109 äryä.s.
A. thus felt obliged to supply, as far as possible, verse totals for the individual áryverses. This is in conflict with his actual diction where he often prefers the neutral "stanza" to "aryl" or "sloka," or introduces the verses merely by their numbers. It was in fact difficult for him to describe a verse as "arya" ("Sloka" etc.) unless it was an absolutely correct specimen. There is also the special problem for A.'s readers in that A. often prints his Prakrit verses without metrical and textual adjustments (ě etc.), so that in metricis the reader is thrown back to his own resources.
In order to make a better understood we have to add that there are actually several different processes in the seven dogmatic chapters: insertion of additional āryā.s, replacing original slokas by Arya.s, and gradual transformation of sloka.s into arya.s. All these cases have been duly considered by A., but on p. 8 he merely refers to the insertion of dry.s which have been taken from other texts.
In this case, A.'s figures are not quite accurate. He writes on p. 10 erroneously 298 instead of 297 (lines 2 and 9; 298 correct for OghNi), 297 instead of 296 (lines 4 and 11; 297 correct for OghNi®), and 17 instead of 16 (line 11).
A. observes that 24,16 is an intruding arya ("the only Arya of the chapter" [p. 8). "secondarily developed out of v.17" (p. 91), that 24,17 and 24,18 are both sloka.s which belong together, and that 24,15, also a sloka, is grammatically incomplete (no verb), and can also not be connected with 24,17.18. JACOBI had called 24,16 "... a later addition ... probably ... taken from an old commentary, the Cümi or the Bhasya" (p. 9). A. sees two interrelated problems: (1) the existence of the verse triad 16-17-18 (296-313-314) in both Utt. and OghNi; as well as (ii) the incongruous character of the verse tetrad 15-(16)-17-18 in Un. For (ii) he suggests two alternatives: either 17 and 18 - syntactically a self-contained unit - attracted 15; or verse 15 was the remainder of a longer tract on the FIFTH SAMITI, with 16-18 added after the loss of the other verses in order to fill the gap.
Chapter 24,1-27: PAVAYANAMÀYA. - A. pp. 8-10.- SCHUBRING DO $ 173 (five samitis). - A single spurious Arya (24,16) had already been recognized by H. JACOBI However, A. had found parallel verses in the Oghaniryukti, and this tempted him to reconstruct the development of two text pieces (4 verses in Utt, and 3 plus 16 verses in the Oghaniryukti), or to account at least for the present state of affairs. The subject of the chapter are the eight pavayana-mayão (five samitis and three gupti.s: vss. 4-18 and 20-25), and the subject of the verses to be discussed is the FIFTH SAMITI:voiding dirt of the body (excrements succára) etc.) at a suitable place. primarily at a place which is free from living beings. The five samitis form a methodical concept which partially helps to translate the abstract principle of ahimsa (mahávrata 1) into concrete instructions for the daily life of a monk. ALSDORF discusses the following verses:
BIBLIOGRAPHY (FIFTH SAMITI and related subjects: tentative compilation). (i) Introduction. Deo Mo: 326 ("easing nature"); 429, 461-62 (funeral ground) CAILLAT Ph: 50-53 ("phasuya"). METTE Oh: 131 (uvvariya, or remnants of food (Rest]), 138-39 (uvvariya, Parithavanavihi), and 140-41 (uvvariya, OghNi 586 foll.); METTE Gi (on the Paristhapaniki-Niryukti in the AvNi). - (1) Conspectuses. AvNi. BALBIR Av: p. 72 (Parithavaniya-Nijjutti). - OghNi etc. METTE Oh: p. 13, lines 8-10 (padilehanā, thandila); p. 13, lines 21-23 (uccāra); p. 15, lines 18-24 (Parithavanavihi). - Mac. OKUDA Di: p. 18 (vs. 55: vidigincha davve); pp. 18-19 (five samiti.s). - (iii) Semantics. Utt. 24 uses "samiti" both for the pentad (24,19) and for the octad (24,3). maya (in pavayana-maya) is an instance of semantic change (p. 8, fn. 2). - (iv) Translation. OKUDA Di: 124-33 (five samiti.s). (v) References to the texts. OghNi, padilehand/thandila: OghNi 296-321 (see the synopsis supra), OghNiBhā 178-85. - OghNi, Parishavanavihi: OghNi 596-625, OghNi-Bhasya 305-8. This is preceded by the uvvariya section (OghNiS 586-595, OghNi-Bhasya 283-300): METTE Oh: pp. 15 and 138. - Mac, vidigincha davve: V 55-56.- Māc., FIFTH SAMITI: V 124-28. Refer for