Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 14

K. Bruhn
Ludwig Alsdorf's Studies in the Arya
For the comparative analysis of the KARANA TOPIC in Utt, on the one hand and in PoNi on the other, ALSDORF gives a résumé on p. 45, which corresponds to the first two columns of the above synopsis for kārana. Below, we supply the verse figures (not given by A.) along with the pratika.s:
Utt. 26,32c.d(chanham) Utt. 26,33 (veyana.)
PnNi 661 (chahi) PnNi 662 (veyana.) PnNi 663 (n'atthi): Bhasya PnNi 664 (iriyam): Bhāsya PnNi 665a.b (ahava na)
PaNi 665c.d (paccha) = PnNi 666 (ayanke)
Utt. 26,32c.d (chanham). OghNi 581a.b (chanham)
OghNi$ 581c.d (āhārejja). For a proper estimation of the time-table analysis one has to realize that we are confronted in the case of PņNi/OghNi with no less than four parallel texts (PņNi, OghNi, OghNi-Bhasya, and Obb.) and with numerous individual parallels (Utt, Thāņa etc.). Naturally, synoptic presentation and evaluation of such multiple texts is difficult, and we are greatly indebted to A. METTE for presenting the material in an exemplary matter
As far as the transformation of old śloka texts into åry dominated texts is concemed, the reader will notice the difference between the radical transformation, in the early days, of verse tracts, even of individual verses, and the conventional transmission with only minor changes in the later period. We do not know the workshops of the transformers, and we do not know how the process of transformation was eventually stopped.
Unt. 26,34 niggantho)
Utt. 26,35 (dyanke)
A. argues that an old sloka version of the KARANA TOPIC was the precursor of a later arya version (each version - Utt. and PņNi - showing traces of the old sloka version). A. METTE has afterwards shown that the two half-sloka. PoNi 665a.b and c.d can be made complete with the help of two Obb. half-sloka.s, thereby corroborating A.'s argument (pp. 44 and 45). See METTE Oh: 137 (transl.) and METTE On: 222-23 (text). These are the two completed sloka.s which form a fragmentary but intelligible śloka text on the KÅRANA TOPIC:
Obb. 21642.: chahi karanchi echim ahärejja su-samjae PaNi 665ab(OghNi$ 583a.b; Obb.om.):
ahava na kuija åhäram chahim thanchi samjae (Obb. 2164c.d: chahi ceva käranehim 'Ahirejja imehim tu Obb. 2168ab:
deham caittu-kimo vi taha samjama-akkhamam PANI 665c.d(=OghNi$ 583c.d = Obb. 2168c.d):
pacchi, pacchima-kalammi kaum appakkhamar khamam.
BIBLIOGRAPHY. (1) Semantics. Refer to METTE Oh (p. 6, fn. 20) for extensions of the meaning of sāmāyāri. See also p. 37 on "alternative explanations" for padilchana terms. - (ii) OghNi context. METTE Oh: 13 (padilehana and time-table). - (iii) padilehan in Thana. OghNi 265 (ärabhadā) and 266 (anaccāviyam) appear in Thana under the captions "chavvidhå pamayapadilehanā" and "chavvihã appamāda-padilehanā" (Ahmedabad ed. fol. 343a; see JAS 3: $ 503). Abhayadeva quotes ad OghNi 265 the verses OghNiBhasya 161 (vatthe) and "chap purimā" (supplementing "vatthe") on fol. 344a. Furthermore, he quotes ad OghNi 266 the verses OghNi-Bhāşya 162 (vitaha) and 163 (fol. 343b, 344a). Here Abhayadeva gives a variant for 266b and quotes 163a in a form which differs from the Bhasya text but corresponds to his Niryukti variant (p. 35, fn. 7). - (iv) kārana. See JAIN Pi: 56 for text and translation of Mac. VI 60-61 (26, 33 and 26, 35: veyana- and adanke). - (v) karana in Thana. Pņ 662 (veyana-) and 666 (ayanke) appear in Thana under the captions"... ahāram āhāramāne ..." and "... haram vocchindamane ..." (Ahmedabad ed. fol. 340b; see JĀS 3: $ 500). PnNi 663 and 664 ("bhāsya-githe") are mentioned on fol. 341b. The padilehanã concept (num ber of faults to be avoided: p. 35) and the karana concept (supra) are both sir fold. - (vi) Parallels supplementing the material of ALSDORF Ut and METTE Oh for the KÅRANA TOPIC. Utt. 26,33 and 26,35: Ms. (JAS) 36 and 39; PaKaBhi 892 and 893; JikaBha 1658 and 1665; Ga (JAS) 59 (ad 26,33). - PnNi 661 and 664: JiKaBhà 1657 and 1660 (1660ac - PnNi 664a.c).
A. feels that not only the EIGHT PADILEMAŅA ARYAS 26,24-31, but also the KÄRANA TOPIC 26,32c.d-35, which is much older, are an insertion in the time-table text (pp. 45-46). As a consequence, only three and a half sloka.s are left for the relevant section of this text:
Utt. 26,22 - 26,23 -half-sloka: 369.b (end of padilehand) - full sloka:
32a.b plus 36c.d(end of begging four]. See also p. 48, lines 4-5. A. observes on p. 46: "... I do think that there is at least a strong probability that the above speculations correspond to the actual history of the text." His thesis was later partially confirmed by the text of the OghNi (METTE Oh, pp. 136 and 222), where the complete karana sloka is found: