________________
Pure Life (Bambhacerāim)
119 velopment, he should not contrary to it] strike himself, nor strike another (person), nor strike others, (as there are] lower animals, plants, higher beings, [and] other living beings: he is not a [clumsy] “striker", because he does not want to strike.)"3 For the beings ([i.e., the lower animals,] plants, higher beings (and) other living beings who are moved around, the great wise one, 'like an (undisturbed island,134) is (so) a refuge. (Hence, 'ready to act, steadfast',)peaceful, unaffected, (although) moving, undistracted, he should wander as a monk. After he thought over the glorious doctrine the insightful one is dead [to the world). [Still] fettered by bonds are the people [who are) faint-hearted [and] deluded by desire.36 As a consequence of such things you see attachment. (Therefore, one should not shrink back from the roughness (of monastic life], he who has already) completely, fully and thoroughly recognized in their injuriousness) all the activities from which those offenders (of the faith] do not shrink back.) After one eliminates anger and pride (deception and greed),"one is called
the one who has conquered. (104) So I say. (['He who has conquered', this means:] 32,20 With the decay of the body such a one is called a pioneer' [or] "he is truly a
wise one who has reached the bank.')) [But) unbroken, (although having become thin like a plank, (one should endure; others transmit:) one should long for death," until the decay of the body is about in time [(until it) takes place].0 So I say.*
* According to the MSS se anāsāyae is to be inserted in Āyār. II 2,3, 26. 34 diva here is understood as dvipa, as against dipa in 30, 6.
» utthie thiy'appā as in Sūy. I 16,4. (In the margin of his personal copy Schubring notes in pencil: thiy' appā aņihe as in Dasav. 10, 17 (WB). 36 The comma after narā is to be deleted. The word vippiya, also in Sūy. 12, 3, 8, is a variant for mucchiya. 37 se vantă, etc., in 32, 17 would be a new (verse) line.
38 The word tiutta is with preference derived by the tradition from trut, "beat to pieces", whereas it is the same as ativrtta, "crossed over." It seems now-and so it is in fact indicated above in square brackets-that line 20 goes with samgāma-sise in the first explanation, 21 with păramgame in the second, and as interpretations, both have to be in brackets and in single quotes.
The words kankhejja kālam are presumably a variant for kālóvanie. It offered the advantage of supplying the fragment which was split off with a verb.
40 The Nägāriuniya have, supposedly instead of the last line:"Truly, if I impiously bring about death sto any water or fire particles), then, with the absence of the knowledge (of harmfulness), (my lot) will be dishonour, wretchedness (read duggai ga') and coming and going (through the existences]." This sentence is not in place here; in its sense it belongs to line 17. This is induced by the word kāla,"death", in line 23.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
