________________
238
Mahāvira's Words by Walther Schubring - Appendix 1
bemi), na vijjai, n'atthi — tti bemi appears in 17, 15 and 20, 26 instead of the probable ānāě n'atthi lambho; this may not be the only case in which tti bemi is merely induced: c'eva after eesu in 22, 17, as in the āvanti sentences, from 22,13 (cp. p. 54 above); hiccā uvasamam fits only in 19, 31, not 28, 17 where the relapse which takes place--this is indeed the meaning of the two words—is mentioned only in 28, 21. The half śloka pāņā pāne kilesanti dropped into 29, 16 apparently owes it appearance to the place in Sū. I 2 2. 14 caragā 'du vā vi bheravā, adu vā tattha sarīsivā siyā; here the talk is really about wild animals, and the induction is only because of the thought, not the sound. In 31, 20 te phāse puttho viro 'hiyāsae would be traceable back to 22, 5: te āyankā phusanti: ...te phāse puttho 'hiyāsae, because the sequel with this summary of apostate characters, initially deals with an unwilling listener; (talk about the disloyal one out of weakness begins only in 32, 14 (actually 32, 16, see above p. 55). Quite clearly 33, 16 is occasioned by bhavai in 29, 25 36, 4, etc. In 35, 8 savvāvanti ca nam logamsi appears after pariggahāvanti, as well as after eyāvanti in 1, 15. 21. Finally, in 35, 14 kheyanne induces the whole series of qualities of a monk which are known from 10, 17ff., where the word bhikkhū makes the sentence here too to appear appropriate.
The last chapter of the first śrutaskandha bears the name Uvahāņa-suya in the commentaries. The designation Ohāņa-suya chosen by Jacobi in his edition appears only in the manuscript B which alone mentions a title, apart from a single note in the margin in A. The beginnings of Mahāvīra's career as a pilgrim make up the subject of the text, namely, according to the Niryukti, the four sections of his cariyā, sejjā, parisahā and tigicchā. However, words from each of the first stanzas are misleadingly generalized here. One finds, rather, Mahāvira's cariyā dominant in the third uddesa, pind'esaņā in the fourth, and in the first general principles of his ascetic mode of life. As both show, (namely) according to the personal relation of this content, and according to the language in the recurrent use of the optative in the sense of the indicative and of āsi with prominent adjectival and participial peculiarities, and also according to the form, where an old type of the āryā appears, the poem deviates greatly from the remaining parts of the Bambhacerāim. The reason why it was appended to them is that it begins with a rule for clothing, even if with (60) one given by Mahāvīra for himself. Such rules for clothing, as we saw (on p. 51), take up an important place in the last prose uddesas of the Vimoho. One sees here again the redactor at work, how a passing contextual reference leads him to (make) a connection. Not only here is his hand to be noticed. Each of the four sections has the same stereotyped conclusion, namely, it is at least in part composed in the śloka metre. The beginning esa vihi aņukkanto exactly corresponds, in his backwards pointing manner, to phrases like (e.g.,) esa magge ... paveie (10,31), which we have come across above
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
