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Mahāvira's Words by Walther Schubring -- Appendix 1
from its tentative end to the disturbed context. However, I do not conceal that, more often than not, the reason for the sequence at hand is not clear or at least, in the explanation that comes to mind at the moment, is quite uncertain.
It is to be supposed that the redactor in a few cases joined fragments together with an artificial device. Thus, in both the groups 2A and B, neither of which contains a trace of the idea dominating the other, one sees connected to each other: 6, 11 by the word tam-jahā; 6, 14 by the repetition of vase pamatte; and 9,6 by the words iti se parass'atthāe. Even tam-jahā in 6, 20 gives a tertiary impression. It is as if the redactor, after having taken such liberties in the first chapter, as will be shown presently, now also in the second, wanted to make his own contribution by filling up the gaps. One place of this kind I see in the repetition of 30, 9 at the beginning of the new uddeśa.
Even more external is the achievement of the redactor where he puts fragments together for the sake of a uniform construction of several uddeśas. In the Sammatta both the beginning and the conclusion are distinguished by the importance given to the prose sentences. The fifth chapter displays a deliberate distribution of the āvanti sentences at the beginning and in the middle of the first uddeśa, from where indeed the name Avanti of the whole section comes, instead of the gonna-nāma (Niry. 238) Loga-sāra. In the Vimoha one notices the insertion of verse lines before and in between the repeated prose sentences at the end of the second uddeśa. The intention of the arrangement is even more prominent in the fourth to the seventh uddesas, all of which begin with the rules for clothing, 8G, and conclude with the same sloka lines. The tendency in the Sattha-parinnā is carried out most consistently. Here, the entire chapter from the second uddeśa onwards displays a deliberately uniform structure. Each and everyone of the uddesas has as support, the sentences to 1A given above-the Cūrni summarizes them under the name dhuva-gandiyā ——which mutatis mutandis in stereotype repetition deal with injury of the earth, water and fire elements which are thought to be sentient, with plants, migrating animals and the wind element, a variation introduced with the world as a whole (loga) at the end of 1 1 is concluded in 7 with the summary chaj-jīva-nikāya. Introduced and interrupted is the dhuva-gandiyā through sentences in the verse style, which apparently should represent examples for the transgression against each and every species of life. But it is clear that they cannot always be related to the corresponding elementary beings. The pudho-siyā pānā, allegedly earth beings, are supposed to be subject to the loss of their limbs. But besides the fact that according to (58) parallel places and the language it cannot be concerned with prthivi-, but only prthak-sritāḥ prāņāḥ, the enumeration of all parts of the body in 2,23-30 is not compatible with these beings which are to be thought of as so to say uni-cellular; the word must refer to higher organisms. In the fourth and seventh uddeśas the talk in verse style is about the killing
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