Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 16

K. Bruhn
12. - (vi) Complexities in the mokşamärga concept: TATIA SC: 71-72; CAILLAT At: p. 61-62; CAILLAT Ca: vss. 73-80 (pp. 120-22; caritra/karana et alia); OHIRA Bh: 88 261-62. - (vii) Aradhana concept, dridhanā literature: LEUMANN Ár, SCHUBRING Do: 185, OETJENS Ši: 27,79-102, OHIRA Bh: 84383-385.
Chapter 30,1-37: TAVAMAGGAGAI.-A. pp. 57-62; -ALSDORF EI: 78-79 - SCHUBRING Do: R$ 178 (external asceticism) and 179 (internal asceticism). - The subject of the chapter is indicated by its title. After the introductory sloka 30,1 we find three inserted verses, which A. eliminates (p. 57, elliptical style). Verses 30,1-4 are followed by a simile (30,5-6), by the tapas verse 30,7 (sloka, slightly changed version of 28,34: p. 56), and by the memorial verse for bähira tapas (30,8 - äryä). The description of the first two positions of the sixfold bahira tapas has been amplified to five verses in the case of anasana or "fasting" (30,9-13:12 arya.s) and to eleven verses in the case of omoyaraņa or "reduction of food" (30,14-24: 9 arya.s). The remaining ten positions (bāhira tapas III-VI, abhyantara tapas I-VI) occupy one sloka each (30, 25-28; 30,31-36) with 30,30 as the memorial verse (kry) for abhyantara tapas. A. emphasizes that the amplification of the first two positions of bahira tapas is reminiscent of the uneven treatment of the mokşamärga in Utt. 28 (compare p. 60 top with pp. 48-49). After a terse discussion (the two groups of additional verses "represent several stages of insertion": p. 61), ALSDORF again summarizes his findings by reconstructing the original text, using this time the expression "Urform" (p. 62). The two memorial arya.s 30,8 and 30,30 are the only elements which A. compares systematically with the other versions of the tapas tract (pp. 58-59). He postulates two sloka.s as precursors of 30,8/30,30, not only for general reasons but also because 30,30d is a sloka pada. He also states that the corresponding double arya.s of the parallel tapas texts are not derived from Urt. Rather the two verses were current, and as such they were used inter alia as substitutes for two original Slokas in Uttaradhyayana.
BIBLIOGRAPHY: 0) OKUDA Di: 135-54 (Mac. V 148-215 = tapa-acara). - (ii) Utt. 30,2a.b (five mahávrata.s): Mãe. V 91 (288; cf. Ut: 58], VII 160 [661], IX 14 (782), XI 9 [1026); AcNI 331; ÅVNI-Bhagya 243 (after AvNi 1555). - Utt. 30,3a.b (five samitis etc.): The single plida 30,3a recurs repeatedly, but 30,3a.b have no complete parallels. However, some verses are similar to 30,3a.b; we mention in descending order of similarity Pravacanasira 40, Ms. (JAS) 326, and Mar. 1925. - Ust. 30,8/30,30: compare Daša Ni 47/48, Ms. (JAS) 127/128, and Mar. 208 (Utt. 30,8).
Ludwig Alsdorf's Studies in the Arya Chapter 34.1-61: LES AUJHAYANAM - A. pp. 62-68; - ALSDORF E: 79-81. - SCHUBRING Do: 96 97-98 (sur lesa.s). - The contents of the chapter are in conformity with its title. Ignoring the later additions, we can say that we have two old blocks: The introductory sloka (34,1) is followed by seven verses on the colours of the less (34,3-9; sloka.s), and by twelve verses (34,21-32; sloka.s), on the yoga.s which are at the root of the lesi. ("lists of "yogas due to which the jiva "develops the six lesãs": reference on p. 67 (to p. 64]). The concluding verse (34,61) is likewise a sloka. There was possibly also an old statement in sloka.s about rebirth on the basis of bad or good lesås (prototype of verses 34,56-57, arya/śloka, see pp. 66 and 67 [lines 13-14]). The common view, that lesá is "first and foremost, and in reality" (p. 62) soul-colour, is confirmed by this sloka tract. The tract contains everything that is old, while the arya.s of the chapter - about forty and more than in any other chapter - present the leså speculations of a later period (beginning with the taste, smell, and touch of the lesa.s: 34,10-19). A. emphasizes the historical relevance of his findings (p. 67), but he is not content with the isolation of the nucleus ("old memorial treatise": compare pp. 47-48, 55-56, and 62). He also analyzes the accretions, more particularly the five årya.s which describe the less under the aspects of "sthana," "gati," and "lyus" (34,33.56-57.58-60: pp. 65-67).
The majority of the seven dogmatic chapters of Utt, reveal a difference between earlier and later dogmatic phases, normally concurrent with the sloka-arya difference. The peculiarity of the present case is the convincing reduction to a plain nucleus of the extensive and intriguing leså speculation of the later periods. It is also obvious that the "lesa doctrine" is to a large extent a classification of beings (A.L. BASHAM), although its peculiar form may also reflect certain views about the character of the soul.
BIBLIOGRAPHY: GLASENAPP Ka: p. 59, note 1 (lesya, yoga, and parinama): TATIA Pa: 293 (yoga and israva)BATHIYA Le (Lefyd-Kosa in B.'s kosa series); TSUCHIHASHI Le origins of the term lesa; bibliographical references); BASHAM Āj: 139-40, 244-45 (six abhijāti.s and six lesi.s); OHIRA Bh: $$ 298313 (the lesã doctrine in Bhag, and Pannav.). Some leså verses (in particular the metrical cluster 34,23.24: p. 64, fn. 1) contain terms of the kaşaya type. Some recur in Pali texts and can be traced with the help of IBR (see asatho, amayāvī, satheyya, mayā etc.).
Recently, B. BHATT has noticed that the so-called Bhagavati-Avacūri (see Bhag Vya in $ 5) includes an anonymous series of 271 aryas which are more or less closely connected to the Bhagavati. The question of the exact position of these verses vis-à-vis the transmitted text of the Bhagavati deserves systematic study. Besides nine arya.s recurring in UtNi, we find in this series the three Utt. arya.s on ayus (34,58-60) discussed by A. on pp. 66-67 and de