________________
108
Mahāvira's Words by Walther Schubring
20
voted to the one (goal], come away from false directions, cherishing disgust, without a feeling of pleasure towards the creatures. (Whoever is rich because the intellectual power which has thought through everything characterizes him, he knows
already a long time now nothing (anymore] about forbidden evil action.) ('What you see as the proper thing, 183 that, see, is monastic life; what you see [however) that is monastic life, see, that is the proper thing')183 This [to grasp or to carry out] is not possible for the sluggish, the impoverished, '84 [and yet] ‘absorbing the external things,'(185) who are crooked in their spiritual attitude [and] 'without care continue to live in their house.' By accepting the monastic life the wise one shakes off the body with its acting impulse;186 the courageous ones who have a pious mode of life in view, praise a hard [bed and] crude [food). Such a one is called a wise one, who has crossed over the stream, who is yonder, who is free (who has renounced), so I say.* [2a.] (In the wandering from place to place) it is difficult for the (yet) immature monk to proceed [and] to get through.(94) Repeatedly spoken to through his voice'7 people will get angry, and an arrogant man is (then) entangled in great delusion 168 — many inflictions, (difficult to overcome,) [occur) over and over again to him who does not (yet) know and look. This should not be your case! [look,] here is the standpoint of an experienced one; (looking at him,) looking for liberation in him, revering him, completely devoted to him, taking refuge in him,
Wandering faithfully as a monk, directing the attention towards the earth, thinking
24,5
1** jena instead of jam would be grammatically and metrically more correct. The whole sentence belongs to 5B instead of C (Fn. no. is repeated once.)
184 aijjamina is indeed āpiyamāna, "swallowed" (absorbed by the outside world). The word ārdrikriyamāna in Ț (213all on sūtra 155) is, then, appropriate to the sense. Both Cūrni 179, 9 and Sil., however, read addijjamānehim, and explained the latter as: putra-kalatrady-anuşanga-janita-snehādārdri-kriyamanair etat pürvoktam a-sakyam iti sambandhah. For ārdrayati Monier-Williams has 'to soften, move'. Jacobi renders addo as "sinning" (WB).
189 Jacobi, 1884, p. 47 translates this as "sensual". Cūrni 179, 13 explains it so: guņásāteņam (!) ti guna - saddā ti, te gune sõdayati gunāsātā, Sil.has: (gunasāehim) gunaḥ--sabdadayas teşv āsvādo yeşām, te gunasvādās, tair iti (213a12) (WB).
180 Or, in the sense of Jaina dogmatics: "the karma body" (see also fn. 97 above). "vayasā vi ege buiyā buiyā kuppanti māņavā, cp. II 4, 2, 1. The line, then, should begin under dujjāyam. 188 The monk revolts against the treatment.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
