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Mahavira's Words by Walther Schubring -
Appendix 4
Schubring's analysis (at the end of p. 57/236 above) of his edition of the text supplied here in Appendix 1.
Jacobi 1894, p. 318 translates this stanza 13 so: 'The Rākshasas and the dwellers in Yama's world, the troops [(kāya) see his note 1 ibid. on this) of Asuras and Gandharvas, and the spirits that walk the air, and individual beings: they will be born again and again'.
Addition to fn. 15, p. 177: Jacobi 1894, p. 318 translates this stanza 14 so: '(The Samsāra) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births. Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings).'
Addition to fn. 16, p. 177: For what Schubring translates here in stanza 15:"(being) beyond (all] desire" and the variant in the footnote: "beyond desire and fear", the uniform text has lobha-mayāvatītā. Schubring omitted the word maya- and Jacobi 1894, p. 318 translates it as: 'who got rid of the effects of greed'. Neither scholar discusses the problem. Śilanka mentions the pathabheda with bhaya for maya and takes the compound either as a dvandva or to mean lobhād bhayam tasmād atitāh, thus showing his embarrassment. However, a solution seems to be possible if one reads lobha-mayâd'-atītā, 'who got rid of desire, pride, etc.' Another case of misreading-v-for-d-may be samviddha for samditha in Ayar. 23, 14, as Schubring thinks (p. 107, fn. 182 above). In Pāli -d- is also a sandhi consonant and a fossilized remnant of a historically correct form (for which I have no Prakrit example at hand). For the Pāli see Norman 1992, p. 163.
Addition to fn. 18, p. 177: Jacobi 1894, pp. 318-319 renders stanza 17 so: 'Averse to injury of living beings, they do not act, nor cause others to act. Always restraining themselves, those pious men practice control and some become heroes through their knowledge'.
Addition to fn. 21, p. 177: The text for this stanza 18 has the word for "beings" (pāne) twice. Schubring omits it in the second case which has been inserted in the English translation: "small beings and large (ones)".
Jacobi 1894, p. 319 renders this stanza 18 thus: 'he regards small beings and large beings, the whole as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless'. For Jacobi's rendering of the word ātato in this stanza 18 ('equal to himself) cf. Pāli attato.
Further, for the last part of the stanza Jacobi read buddhe pamattesu parivvaejjā. In the 1978 (Shri Mahāvīra Jaina Vidyālaya) Bombay ed. of the Süyagada (ed. Jambūvijayaji) this stanza 18 (on p. 99) has buddh' appamattesu p', whereas Jambūvijayajī's re-edition of the 1917 ed. has: budde 'pamattesu po. The Ladnun edition has buddhappamattesu, leaving it to the reader in a footnote to understand this either as buddhe appamattesu or buddhe pamattesu.
Footnote 22, p. 177: Jacobi 1894, p. 319 renders the first line of this stanza 19 quite differently: 'Those who have learnt the truth) by themselves or from others, are able to save) themselves and others.'
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