Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 13

K. Bruhn
Ludwig Alsdorf's Studies in the Arya
calities concerning (moming) inspection (padilehand) of clothes" (p. °29) and are preceded in Utt, by two śloka.s on the morning inspection in general, including inter alia a short reference to the inspection of clothes (verses 26,22-23: pp. "29 and 31). Verse figures for parallels to verses occurring in the time-table sequence (26,8-52) are supplied in fn. 5 of p. 27. (P. 31. line 1: the four OghNi verses are 283-86, as mentioned in fn. 5; refer for Thāna, also mentioned in fn. 5, to our bibliography.) This is the synopsis (Utt/OghNi) for the EIGHT PADILEHAŅA ARYA.S:
Utt.
OghNi-Bhasya
OghNi 264
It follows from A.'s text that the eight Irya.s were not an ad hoc text but an ele. ment of the dogmatic discourse. The wording shows that our set of eight Arya.s is not one homogeneous treatise but a compilation or collection of different sets of rules partly overlapping, supplementing or even contradicting one another" (pp. 36-37).
The Utt. verses that actually say which beings are to be protected through the vattha padilehană are 26,30-31 (OghNi 273.275). In connection with OghNi 274, A. observes on p. 41: "It is clear that the two closely parallel stanzas 273 and 275 cannot originally have been separated by any other stanza; moreover, 274 is easily recog. nizable as a secondary insertion by its markedly different style. There can hardly be any doubt that 274 was subsequently added because a need was felt to substantiate in pedantic detail the somewhat general and sweeping statement of 273." In fact, whatever the exact meaning of OghNi 274, it reflects at least partially views on ahimsă which deviate from the classical "six-jiva" ahimsă; compare BHATT Se: 135-41.
The begging tour takes place in the third porisi of the day. We now supply the synopsis for the KARANA TOPIC with the basic verses Utt. 26,33 (six reasons for eating) and 26,35 (six reasons for fasting). A synopsis based on pp. 43-44 (refer also to METTE Oh: 138 for PnNi 667-68) will facilitate the understanding of A's analyses (pp. 42-47):
26,24
=
=
265 (also in Thana)
26,25 26,26
=
266 (also in Thāna)
OghNi-Bhasya 159 OghNi-Bhasya 160 OghNi-Bhäsya 161 chap purima (Abh.) OghNi-Bhasya 162 OghNi-Bhasya 163 OghNi-Bhasya 164 OghNi-Bhāsya 165 OghNi-Bhāsya 166
26,27
=
267
PnNi
Mac.
Ms.
Thana
26,28 [cf. Säntisüri: p. 39) [cf. Säntisüri: p. 39) [cf. Säntisūri: p. 39) 26,29 26,30 (cf. Sintisüri: p. 41, fn. 1) 26,31
Utt. 26,32c.d
• 272 = 273
274 (ghadagai-) • 275
VI 59 VI 60
661 662
26,33
36
663 ("Bhasya") 664 ("Bhasya") 665 (sloka)
43 (JĀS 3: 9 500) PņNi 663 quoted PņNi 664 quoted
26,34 26,35
666
VI 61
39
4 4 (JĀS 3: 8 500)
The core of the EIGHT PADILEHANA ARYA.s is the description of the meticulous inspection of the garment as found in verses 26,24-28: By shaking the garment the monk removes living beings which might otherwise come to harm when the garment is used.
A.'s judgement on the strange procedure is contained in the following two sentences: "The details of the padilehã may seem to many tedious and paltry in the extreme, and the considerable amount of labour and space spent on their elucidation out of proportion to their intrinsic importance. On the other hand, we have come to know and understand a very characteristic specimen of Jain monastic discipline in its late scholastic phase" (p. 41). This critical view of the procedure is not unwarranted, but we must realize that the handling of the cloth is obviously a ritualized form of ahimsă, the cloth being hardly more than a ritualistic requisite. The padilehană exemplifies a type of ritual which reduces demanding observances to a symbolical and abbreviated act - either as a substitute for or as a supplement to the true observance. See Yasovijaya Sa (citra 10-22) for the present form of the padilehaņā ritual.
In contrast to the treatment of the vattha paidlehana (and verses 26,13-16), A. used for the KÅRANA TOPIC only the Pindaniryukti, but not the parallel Oghaniryukti, which was later studied by A. METTE (see for the relationship of OghNi and PnNi the synopsis in METTE Oh: 22-23). A. METTE also uses the Obb. which is unedited to this day (except for the portions now edited in METTE Oh). A. had himself prepared a microfilm of the Obb. while in India, but he did not use it for his studies. In the Oghaniryukti, the vattha padilchanā is separated from the KARANA TOPIC. See METTE Oh, p. 13 ("265-76") for the vattha padilehanā and p. 15 ("581-585") as well as p. 131 ("Begründung") for the KARANA TOPIC. The vattha padilehana is outside the portions studied by A. METTE, but the KĀRANA TOPIC is part of the selected text and has been dealt with on pp. 136-38 of METTE Oh.