________________
Mahavira's Words by Walther Schubring
connection has been taken over in the Nisiha at 10, 31-35; thus here uggaya in 3 Iff. is connected according to the sound to uggahiya in 15-30, and uggālam uggilittä in 35 to gilāṇam in 36ff. Similarly with atthi nam, Pajjos. 19 appears after 18 which has atthegaiyāṇam. In Viyahap. 10, 3 asassa nam, bhante, dhāvamāṇassa commences a question and after the answer the next question begins with aha nam, bhante, äsaissämo; this is, among others, a striking example in the fifth Anga. The phenomenon has been proved in numerous cases for the Bambhacerdim, as the later pages of this book will make clear anew. It served, thus, not only as an added means for (15) the supposed restoration of a connection wherever the ordering spirit presupposed such a mental connection among the loosely transmitted small parts, but the urge for order sought support here and there in the sound and word, as well as in a whirlpool of more externally connected details." On the other hand, we notice a system wherever a different tradition is inserted. The Nisiha offers sufficient examples." When, further, in the Uvavāiya the description of the pre-conditions for the reappearance in the heavenly worlds or when liberation ensues (§§ 69-130), as well as the manner in which the teaching about the disappearance of the last remaining kamma particles (kevali-samugghāya, §§ 131-153) leads to a picture of blissful existence, so that this (§§ 154ff.) follows both, then it is possible to suggest that the kevali-samugghāya might be brought in here because one tradition wanted to see it in the place of the previous section. Leumann had already recognized that this part is particularly peculiar.
The above descriptions make us recall that Kappa, Pajjosavaṇākappa, Vavahära, Nisiha and also the Culão already long ago proved to have been a mosaic of pieces of different colour and size. Further to the new evidence for other texts in what has been mentioned till now is the evidence for the prose chapters of the Suyagada in the next section of this book, even though the variformity there is much more limited. The main monument for this (variformity), however, is still the Bambhacerdim.
16
The main content of the Bambhacerdim entails thoughts which one or several authors. have composed metrically, a small part being discourses in prose. A commentator gives his explanation to the verses in a curt form of expression, either by following them in his own
Probably setting the Teyanisagga precisely as Saya 15 of the Viyahapannati-to which it belongs as a description of a part of Mahavira's life is to be explained by teya-lesa in 14, 9 which appears almost immediately before it.
46 See Schubring 1921a, p. 9, ibid. for the Bambhacerāim.
47 Leumann 1883, p. 16 fn.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
