________________
Additions to Footnotes (supplied by W. Bollée)
265
Addition to fn. 46, p. 164: For the twofold way here Schubring mentions manasā and vayasā and refers to stanza 1, 3, 1. There, however, he refers dupakkham to manas and kāeņa. See, further, Bollée 1977, pp. 106 and 141.
Addition to fn. 47, p. 164: Line 12cd which Schubring connected with 13ab cannot be original and can hardly be construed in the context: it does not make much sense and looks like an adaptation of 1, 11, 26, which is a part of a comparison between a good and a bad monk. Further, Schubring made many additions which he regarded as missing. Jacobi 1895, p. 267 tried to overcome the problem by a free translation. See also Basham 1951, p. 121.
Addition to fn. 48, p. 164: Most editions read ujjhiya. See Bollée 1988, pp. 119 and 93. Jacobi 1895, p. 267, in note 4 thought the sense to be that the overdoing of the principle of poverty is just as harmful as the scratching of a wound'.
Footnote 51, p. 165: As Cūrņi 118, 3f. explains the Țankana were a non-Aryan mountain tribe which attacked a large horse or elephant army by means of hit and run tactics. In case of a counter attack they fled back to the Himalaya foothills.
Addition to fn. 54, p. 165: Traditions of the kind mentioned here about drinking water show the slow development of dietary rules in Jainism.
In Avasyakacūrni II 207, 12ff. a story is related of Nami, the rājā of Mithilā, who retired from this world after noticing that a single bracelet (valaya) does not make a sound, but only when there are several of them.
Schubring does not explain the form Devita which in Skt and Pāli occurs as Daivala or Devala. In Isibhāsiyāim 3 the form Davila appears. For the great men mentioned in stanzas 2 and 3 here see Bollée 1988, pp. 125f.
Addition to fn. 57, p. 166: In the text of the verses in stanzas 6 and 7 something was either lost or mixed up. This may be the case because the content of the second line of stanza 6 does not fit in and, moreover, is an anacoluthon. The beginning itself may be corrupt. Bollée 1988, p. 129 therefore connects bab with 7cd and 6cd with 7ab. Schubring, however, does not do that.
For the Rāyapasenaijja (Rāyapasenaiya) parable mentioned here see Bollée 2002, § 774.
Addition to fn. 61, p. 166: For the word vinnavana cf. 1, 2, 3, 2 which Schubring rendered as "desire" (p. 155 above), which is also meant here, instead of just "understanding woman".
Addition to fn. 1, p. 169: In 1, 4, 1, 2 Bollée 1988, p. 144 reads: 'mit klaren Worten' ('in clear words') instead of 'mit unauffälligen Schritten', (with "stealthy steps"), as Schubring does. The general belief of Indian women that sons begot from
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
