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Mahavira's Words by Walther Schubring
Appendix 4
Schubring does not mention in the critical apparatus to the Ayar. which he edited (supplied in Appendix 1 above). The following are the relevant passages.
Cūrṇi 199, 9ff.: pariņno savvao-samantā jāṇai parinṇā (pariņno?) savvato sannā-lakkhaṇo. (Uvamā) ṇa vijjati ---jahā idiehim (indiehim?) ega-desenam ṇaccati, nāṇa-darisaṇa-mato, uvamā ņa vijjati. Jahā kantie candeņa muhassa uvamā kīrati, evam ṇa samsārienam keņai bhāveṇam siddhassa sakkati uvamam kaum tassukkhassa vā; bhaniyam ca:
256
iya siddhāṇam sokkham aṇ-ovamam (n'atthi tassa ovammam kimci visesen' etto sarikkham inam sunaha; voccham) [Paṇṇāvaṇāsutta (Jaina Agama Series 9, 1, Bombay 1969), sūtra 211, stanza 175.]
Tikā 231a 12f.: kevalam sarvair ātma-pradesaiḥ pariḥ-samantād viseṣato jānātîti parijñaḥ, tathā sāmānyataḥ samyag jānāti - paśyatîti samjñaḥ, jñāna-darśana-yukta ity arthaḥ.
Jacobi 1884, p. 52 translates this passage at the end of section 5 here so: 'he perceives, he knows, but there is no analogy (whereby to know the nature of the liberated soul)'.
Addition to fn. 11, p. 115
In his commentary Śilâńka explains the relevant passage here in this way: antaraiehim: ... avadhāraṇād eva hi sa-antarāyā kāmā .... A-kevaliehim (!): kevalam - sampuṇṇam na kevaliyā — a-sampuṛṇā (Cūrṇi 211, 5ff.). Antarayikaiḥ kāmaiḥ — bahu-pratyapāyaiḥ. Na kevalam a-kevalam bhavā ākevalikāḥ sa-dvandvāḥ sapratipakṣā iti yāvat a-sampūrṇā vā (Šilânka 241a 6f.). As Therīgāthā 492 also shows: bahu-du[k]khā kāmā akkhātā antarāyikā, sensual pleasures are hindrances. For a-kevaliya, 'unsatisfactory', Mahaniddesa 300, 4 on Suttanipāta 891 has a synonym similar to the one in the cūrṇi above: a-kevali te, a-samattā te, a-paripunṇā te, viz., those who are imperfect sectarians (see also Norman 1992, p. 161 on Suttanipata 82). For the Buddhists the reason for the unsatisfactoriness of kāmā is that they are a-niccā (Therīgāthā 187f.); similarly Nāyādhammakahāo 1, 109 (Ladnun ed.) in a long list of epithets calls kama-bhogā, among others, a-dhuvā a-nitiyā a-sāsayā.
Footnote 17, p. 115:
Jacobi 1884, p. 56 translates: 'he will successively give up sinfulness, after having come to a knowledge of it.' For partydeṇam Schubring follows Sil.'s explanation by taking sramanya as 'religious austerity, mendicancy", Monier-Williams and Ratnachandra.
Addition to fn. 41, p. 120:
Jacobi 1884, p. 62 says the following in his footnote: "This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies; but his interpretation can scarcely be reconciled with the text'. This is his translation of the two paragraphs: 'I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say. (1) (A heretic may say): Know this for certain: having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2).
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