Mahaviras Word

Author(s): Walther Shubring
Publisher: L D Indology Ahmedabad

Page 32

The Canon of the Svetāmbara Jainas
13
Vimutti, follows this, because right conduct leads to "liberation". The adherence to the basic idea thus allows the bhāvaņā in Āyāra (12) to appear here from a distant starting point, the Vimutti raises itself from the planes. The first of these two appearances also provides the explanation for the unmediated co-existence of the two main parts in the Uvavāiya. For, the samosarana, the procession to listen to the sermon, indeed has only the function of leading to the real topic, a sermon about new-embodiment (uvavāya), just as in reality it is customary for the confidential elucidation of difficult questions to follow the public talk with its generally comprehensible expressions. The Sūyagada is a compilation, as is shown in the first main part, almost without exception, by the valid arrangement of the poems according to the exterior feature of the number of the sections of its teaching (the same in the Cālāo of the Āyāra). But this is based on the attempt to justify the teaching against those who think differently. It is expressed in different degrees: together with the detailed discussions of the doctrine of the others, which are prominent especially in the second main part, the frequently repeated statement appears (see also p. 9 above) that Mahāvīra, often mentioned according to his gotra as Kāśyapa, i.e., seen humanly and in the present, is the author (and none other), or that the teachings being presented were already declared in former times (pura 'kkhāya), which naturally should speak for their correctness. This spirit of self-assertion gives the Anga the name: an Anga of the philosophers, *sūcākṣtām or sūcikstām angam."
Finally, the eighth Āyāradasā, the so-called Kalpasūtra only in later times, appears to be especially heterogeneous. And yet the thought which represents the introductioncomposed certainly only later—to the third section called Pajjosavaņākappa, "mode of life in the rainy season", is the same as the one through which sections one and two, which move in an opposite direction to each other, are connected, that is, the biographies of Mahāvīra and all the liberators before him and the list of teachers after him and their schools: teaching and custom have survived from the earliest times to this day. The oldest commentary, the nijjutti,
Kada (-gada) stands for -krt as in antagada. Sūtra is used in the sense of "text" only for sutta (when Pischel speaks of Kappasüya (Pischel has only Kappasutta! WB) in his grammar then this is as erroneous as his writing Ovavāiya for Uvavāiya, let alone Vivāhapannatti-a quite late variant--for Viyāhapannatti). Although the Su-nijjutti overlooks this (stanza 2) it nonetheless has sücākrta as a second possibility. It is also conceivable that süya might stand for sūi, from sūci. Both sūcā and sūci could mean drsti. One should note also the word süijjanti in his personal copy Schubring writes "sūtriyante" WB) in the table of contents on the part of the Samavāya which is as intentionally used as thāvijjanti in Thāna and vāhijjanti in Viyāha. See also Bollée 1977, p. 32.)