________________
4. Understanding
(Sūyagada I 1.) (Below the footnotes on the first page of this section of his book (p. 122) Schubring says: "In correcting the Bombay 1879 edition one should read: ..." and then he supplies his reading of particular Prakrit words for the stanza numbers in question. These words have been included in the text here at the end of the respective stanzas in the form (read: ...).)
1. One should wake up, one should become free, one should recognize the fetters [as being injurious]! "[a.] What does Vira 2 mean by fetter, or [b.] what does one recognize and become free?” (read: bujjhejja tiuttejjā).
2. (a.) If one is in possession of what is living or not living and be this (even just] negligible, or one approves of it for another," then one will not be freed of suffering.3. One offends beings through one's own action, or one has them be killed by others, or one approves of him who kills them: one (always) encourages what is adverse to one (read: sayam tivāyae pāne). 4a. Those in whose family a person has come into the world or those who are his household members, 5a. possessions, sisters and brothers, all of them do not serve [him) as protection (from death and re-embodiment). 46. He who cares for property, the fool, blinded now by this, then by that, is lost (read: anna-m-annehi mucchie). 5b. He who [however considers' (this) world properly, he will be free of effective activity (read: c'eva). (*)
Jacobi 1895, p. 235 and Mette 1991, p. 75 translate samaya as doctrine' and 'convention' respectively. This title first appears in Nijjutti 24 (WB). 2 Schubring notes in the margin of his copy that C(=the Cūrni) reads dhīre instead of vire (WB).
The text has tti, and thus', after bujjhejja, which was not translated by Jacobi and apparently even deleted by Schubring, see Bollée 1977, p. 53 (WB).
It is obvious to regard this pāda as a disturbing interpolation (cp. also 6d), yet it may just also be a case of grammatical freedom. Since he is aware of it, Sil. gives anujānäi as anujñdya, in which the reading anujānāya, appearing in a Berlin manuscript, may have convinced him, which, though stands only for anujānāi. The absolutive has to be aņunnāya (°nnāe) or anujāņittā. (As a consequence of sloka versification individual pādas often do not fit precisely, especially when, as here, we have to do with a kind of cliché (WB).)
Here Ghatage 2000, p. 232 compares Suttanipäta 394 (WB).
Instead of jessim the manuscripts have jesim, C jamsi and jamsi. 'Chas samkhāe as a path (antara) and reads samdhāti for it: samastam dhāti samdhāti; maraņāya dhāvati. * Bollée 1977, p. 55 does not follow Schubring's arrangement of stanzas 4 and 5 (WB).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
