________________
262
Mahāvira's Words by Walther Schubring - Appendix 4
as the etymology with reference to Dasav. 3, 1. The correct etymon, however, is tādrs, as is proved by Utt. 23, 10: gunavantāņa tāinam, and Petavatthu 28: gunavantesu tādisu (Bollée 1988, p. 61).
Further, a nearly exact parallel to the reading tassa tam (supplied in the text at the end of the stanza) is Suttanipāta 810.
Addition to fn. 48, p. 154: Rude language is also castigated in Ayār. 2, 4, 1, 6ff., and especially towards one's teacher in 1, 6, 4, 1. For similar rules with Buddhists see Caillat 1984, pp. 64ff.
Addition to fn. 52, p. 154: If the reading of the word kujaya '(one) whose victory or success deserves to be censured, i.e., a gambler (Ratnachandra) is correct, it may be a hapax legomenon, without equivalents in Pāli and Skt which use the word kitava, "gamester, gambler, cheat'; this cannot easily become kujaya. Jacobi 1895, p. 256 translates: As a clever gambler, playing at dice, is not vanquished ...': In Schubring's rendering the necessary sense of 'cleverness or cunning' is missing. On the profane game of dice see Falk 1986, pp. 175ff.
Addition to fn. 60, p. 155: Schubring later retracted this conjecture by writing "no!" in the margin of his personal copy. In his book Lehre... 1935, p. 159, note 3 (2000, p. 251, note 1) Schubring etymologically derives rāiņo from rayani, "night', in the sense of 'date', cf. Schubring 1966, pp. 72ff. See also Bollée 1998, p. 194.
Addition to fn. 67, p. 156: Jacobi 1895, p. 259 and Bollée 1988, p. 74 take tarune as referring to jiviyam 'life lasts a hundred years'. Cf. also Suttanipāta 804 and Mahābhārata 13, 105, 39.
Addition to fn. 70, p. 156: Aya-danda is the Amg. equivalent of Skt ātta-danda, Pāli atta-do and ādinna-d', meaning: 'who has seized the stick, violent' (Critical Pali Dictionary; Bollée 1988, pp. 74f.). Atta-danda is not in Monier-Williams, albeit in Apte's dictionary, meaning 'assuming the royal sceptre'.
As against Schubring's reading ăsuriyam Jacobi, followed by Bollée 1988, p. 76, reads āsuriya, translating it as 'to the abode of the Asuras'.
Addition to fn. 75, p. 157: Schubring does not explain the more correct reading sarvatra vinita-macchare. In Sanskrit vinīta can mean 'without'. Cf. also Pāli vita-macchara, Suttanipāta 954.
Addition to fn. 77, p. 157: In the footnote here Schubring says "C and Sil. supply param'ayatârthika, whereby explains āyata as drdhagrāha and Sīl. as mokşa." Bollée 1988, p. 57 thinks that this is improbable in view of Dasav. 9, 4, 4 and 10: āyay'-arthiya and 5, 2, 34: āyay'-atthin, which Schubring 1932, pp. 114f. and 96 rendered as 'thoroughly devoted', 'seeker for self(-realisation]' and 'zealous' (Bollée 1988, p. 79).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
