________________
Mahāvira's Words by Walther Schubring
25 — [That person still acts sinfully, and indeed it is said:] 'If one awakens to what one
should accept then one pulls oneself together' and (so on). Therefore, one should neither commit an evil action oneself nor have it done. (91) Perhaps he injures thereby one [of the six life-forms, and already] he incurs [a new existence) into one of these six. ('Whoever seeks happiness, whoever talks a lot, confused by his own suffering, rushes towards ruin'); and through his own imprudence he causes damage in every single case, ([an imprudence) in which he profusely torments the beings all around. If he considers (just
a bit], [then he says to himself:] ‘not for disrespect' (should the beings serve me].) 12,5 This one calls knowledge [of the injurious) (a weakening in acting). [Further:]94 Whoever
leaves behind the sense for property, leaves behind property (itself]; he is a wise one, and understanding well the danger, does not call any property his own. A prudent one who recognizes this as being injurious),
overcoming the world, thrusting away world consciousness, (80) 12, 10 he should intelligently press forwards (and so also] you. So I say.)
[b.] The courageous one does not tolerate (in himself] displeasure [of monastic life), the courageous one does not tolerate (in himself) pleasure (of worldly things];(9) because the courageous one is undistracted that is why the courageous one does not get out of balance.
Enduring sounds and feelings (with equanimity], feel distaste for joys” in this life. 15 Since he has accepted monastic life the wise one casts away the body with its urge for
a thing cannot happen:) (22) Let it be over with interaction with a fool! (14) he encourages what is hostile to him." The anacoluthon after 21 - which, incidentally, can be rectified with je, instead of jassa - is amply balanced through the negation of 22 with 14, in accordance with 14, 17, and through the smooth link of 25 to 19f.
For the sentence with n'eva see Schubring 1969, p. 3 (WB). 92 annayara, just as already in 1,5. Here the preceding egayara falsely gives it the meaning "of others." The words chasu annayarammi kappai are metrical, just as in fact the locative in ammi shows. Instead of a sloka fragment they can also be seen as a vaitāliya piece, on the model of samay' annayarammi samjame, Sūy, I 2, 2, 4, and would be a quotation throughout in quotation marks from siya, "perhaps", to uvei, "hurries to (ruin)."
» A quotation, to be put in prose and in single quotes. (For lalapyate, "talks a lot", Monier-Williams has 'to wail, lament' (WB).)
94 If the previous referred to a hypocrite as hantā, chettā, bhetta (11,19), then the latter refers to a lumpittā, vilumpitta.
See Yajima 1980, p. 72 where Anguttara-Nikāya II 28, 32: nârati sahati dhiram nárati dhiram sahati is compared. Yajima considers this line more authentic than the one in Ayār. In Pāli sahati means 'to overcome, defeat', PED (WB).
96 See fn. 55 above.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
