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Additions to Footnotes (supplied by W. Bollée)
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Footnote 80, p. 157: The word used for such people 'passing through life' is hindanti. In this context the commentator Silanka compares samsāra with a noria, for which see Bollée 1977, p. 113 and 1988, p. 279.
Addition to fn. 84, p. 157: Schubring reads -ādesād instead of aesā, apparently misled to this assumption by the Cūrņi. The word āesā is the future participle of āyai, Skt āyāti. See Bollée 1988, p. 82.
Footnote 1 p. 159: For the term "pious ones", dadha-dhammānam, the Cūrni (100, 4) has: drdham dhanur yasya sa bhavati drdhadhanvā, tam. Cf. Rāmāyaṇa 1, 39, 6: drdha-dhanvā mahā-rathah, 'with a strong bow (and) a big chariot'. The story of Šişupāla is told in Mahābhārata 2, 37ff. from which the scholiasts describe details in a kathānaka, Bollée 1988, pp. 86f.
Addition to fn. 6, p. 159: For the rest of this sentence beginning with "so the people say ...” Jacobi 1895, p. 262 and Bollée 1988, p. 89 have a quite different version. As in Pāli, pudhojaņā means prāksta-puruṣā an-arya-kalpa, namely, ‘ordinary people' (silanka I 82al).
Addition to fn. 7. p. 159: Mahāvīra was himself tormented by furious dogs, as recounted in Āyar. 1, 9, 3, 3f. This led to many warnings in the texts, e.g., Dasav. 5, 1, 12; Ohanijjutti 424. Sce Mette 1974, p. 58.
Footnote 8, p. 160: Schubring originally followed Śiland read padibhāsanti. The scholiasts apparently did not know the meaning 'to revile, blame for paribhāsanti, as read by Jacobi and Bollée.
Addition to fn. 14, p. 160: Jacobi 1895, p. 262 (and Bollée 1988, p. 93) follows Šil. and translates the second line of this stanza 12 as: 'I have not seen the next world, all may end with death'. The c-pāda also occurs in Utt. 5,5c; for the d-pāda Jacobi ibid., note 2, refers to 1, 3, 3, 6d further below in the text, which Schubring, however, ignored.
Addition to fn. 15, p. 160: The translation "net" in "like fish caught in a net" does not seem definite; it could also be a fish-hook or a weir basket. In Cürni 104, 10f. one reads: keyaņam nāma kadavalla-samthitam, macchā pänie padiniyatte uttārijjanti ity arthaḥ, khuddam ādi; Śil. 82b 8 (1917 ed.) explains keyaņa as matsya-bandhane pravistā nirgatikä santo jivitād bhrasyanti (for matsya-bandhana Monier-Williams gives 'fish-hook'). Passages dealing with catching fish, e.g., Nisihacūrni II 9, 8 and 281, 151., do not mention keyana.
The reason for the "[required) hair-plucking" is not given in the ancient texts, although one would have expected it in the case of Mahāvira and Buddha. The practice was taken over from the brahmin snātaka whose
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