________________
240
Mahāvira's Words by Walther Schubring — Appendix 1
and 7th feet. A few inaccuracies, as pointed out above, would have to be corrected, although they perhaps do not stem from the tradition, but are original: 1 8 abhivāyayamīne, 11" abhocca, 14* tasatāe, 17* yam aņā°(so alo the MSS), 2 5. sevāī, āsi, 156 cãei, 3 4" karenti (= causative; kā° inserted for clarity), 66 Omāna-?, 12* ucсālaiya, in l 16 kriyam and in 2 150 bhagvam are to be scanned; 1 10° is in order if one transposes the verse halves and instead of Nāi-sue one puts say Nāe (cp. 12, 19) or vire (the same in , see above); then gadhiě is to be read. The position as it is today has been favoured by lines like 41, 14f. ending in addakkhū.
To distinguish between lines of better or lesser metrical quality—which in short I want to call A, and A,- is not futile, but becomes significant as soon as one looks closer at the content. The stanza pairs 1 2f., on the one hand, and 4 an 22, on the other, are contradictory. According to 2f. in winter Mahāvira either renounced clothing or, and this is the more probable explanation, refuses new clothing offered to him and then for more than four months, continuing to wear the old clothing, was tormented by the vermin in it. According to the second stanza pair, however, after his pravrajyā, which according to Ācār. II 15 22 took place in the first winter month, he wore the same garment for thirteen months, and abandoned it only in the second month of the second winter in order from then on to go without clothing. These stanzas with irreconcilable content display the following metrical picture: A, appears in 2* 3* b; A in 2; on the other hand A, in 22", A, in 48 b 22 (here there is a triştubh beginning). In this way the first pair, according to occurrence of Aj, is to be seen as metrically more correct than the second pair. In the 1st uddeśa the lines 58 670 86 10(see above) 11-15* 169 170 and 1926 are of the same type A . Now, it is not a question of contrasting these A, lines as a whole with the A2, B and C lines, because the contrast already features in our example A, (62) on both sides, But further observations evince that at least two contexts are worked into each other: the one consisting of lines of the type A, and also A,, the other not without A, but predominantly of the type A2, B and C (the latter appearing also as insertions) and with hetero-metrical line beginnings.
I am not attempting an exact distinction in which, by assigning (a passage) to A, sometimes on this and sometimes on that side, I could be guided only by moments of instinct, but I am only putting together what is now apparent. The Nāgārjuniya reading of 1, 7 shows how the content is intended: "spoken to [by a woman) (or not) the Lord does not permit the evil action"; with pāvaga, which would not be intelligible after 7°, sexuality is meant. Consequently 70 is the continuation of 6*, to which there is a copy of the type B) in 66; 7° is continued by 8". With 15', after gaining the knowledge of universal sentience, an examination of the uvahi of the fool begins. Not 156, and hardly 166, continue these, but 176 and 1986; if, on the other hand, one strings together 17" and 18, then a much better sense emerges, now to be related to food
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
