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Mahavira's Words by Walther Schubring
ignorance that is shown by some here in the world: [some say] the world is developed by the gods, others by Brahman out of seeds; 6. [some say] the world is made by god, others," from primordial matter) [as it is] with the sentient and the insentient, with joy and sorrow. 7. A [putative] wise one has said the world has been made by [Brahman] Svayambhu; in alliance with Māra, that is why the world is transitory. 8. Some brahmins and wandering brothers say: "The world originated out of the egg and he created the that-being [of things]." Without knowledge [all of them] speak the untruth. 9. If they perhaps say with their arguments about the world (that) it is created, then they do not recognize the truth. [And as little as the world has been created], will it ever perish. 10. One should know that suffering arises out of unfair [action]. If they [however,] do not know [this] origin how will they [then] know defence? (read: nähinti). 11. Some here in the world assert (that) the soul is [in itself] pure [and] without sin; it sins always [just] out of imprudence [or] in rage," 12. in the same way as clear water without dust particles [becomes temporarily] dusty again."So then, if one has [first] become a monk of control then one is thereupon without sin. 13a. If a reasonable one investigates this [then
146
59 utta means upta, "planted" or, according to Sil., it means gupta, "protected". Might it have originally meant utta, "woven"? Cp. otam ca protam ca, Brh.-Ar.-Up., 3, 6. (See also Appendix 4)
60 The Samkhya. (For an exhaustive refutation of a creator god by Mallişena (thirteenth century) see Jacobi 1923, pp. 102m. (WB).)
61 For the difficulties caused by the b-pada here see Bollée 1977, pp. 108f. (WB).
62
According to Sil. samthuya means kṛtā, prasādhitā, "produced, created". "Death" and "deceit" as creators of transience. With regard to this C narrates how according to that belief the earth created by Visnu became over-crowded because of the absence of old age and death and turned to Prajapati. He (Prajapati) created Mṛtyu and human beings, pious by nature, who then came to the gods. So, heaven too became full and requested Prajapati for a remedy. Then Māyā united with Māra (tatas tena Māreṇa samstutā Māyā ... samstavo nama samgatyam), and the human beings deluded by her (Maya) sank into the lower regions. To this the following stanza is cited: ativaḍdhiya-jīvā nam Mahi pannavate Pabhum; tato sa Māyā-samjutte kare logass' abhiddava. (The MS has ativiṭṭiya and vannavate.) The stanza is ascribed to the Nagarjuniya. Nevertheless, it can hardly replace stanza 7 or serve as a supplement to it. (See Appendix 4.)
63 Brahman. (On the cosmic egg see, e.g., Bhattacaryya 1971, p. 36, etc. (WB).
64 ya means cêd. Instead of kade ti ya C reads at the outset kade vidhim, explained as logassa kaḍe vidhi. But this violates the stanza which in fact has logam, and I take vidhim for a scribal or reading error. (Ca with subjunctive or indicative can mean 'if' in Vedic; in Pali and Amg. with optative (WB).)
65
See Appendix 4.
66 C has: "through the passion in a rage brought about by imprudence it is pulled down": kīlāvaṇṇappadoseṇa rajasā avatarate (avataryate). (See the addition in Appendix 4.)
67 12b before 12a. (See the addition in Appendix 4.)
68
C has aẞ at the beginning in the form iha samvude bhavittānam sudhe siddhie citṭhati; but further on a runs: pecca (in this form to infer (as being derived from) pretya) hoi apavae. yo is completely missing, instead one finds the pada: tattha se avarajjhati.
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