Mahaviras Word

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

Page 36

The Canon of the Svetāmbara Jainas words or enframing them within his. Their content is paraphrased, supplemented or limited, often by using quotations (...) which we come across partly in the text or elsewhere, or are partly unknown; pādas are rearranged where, for instance, convenience makes it obvious. The stanzas and their parts which are handled in this way are now, however, no longer in their original sequence, 48 but in scattered fragments. A redactor makes a connection between these fragments on the basis of the impression of a corresponding sequence created by a word or a series of words, indeed by a mere echo of the sound. Even the old prose, still to be discussed (p. 22 below), which is not subject to an interpretation, appears only in (16) fragments. These are connected with those of the work of the commentator, and amongst themselves, generally in the way described, but then again often distributed according to a certain plan; compare (for example, the Satthaparinnā, Logasāra and the Vimoha. Whatever in the prose is concerned with the practice of monastic life in the prose is placed at the end of the work. A differing tradition is recorded, but hardly recognized as such since this is not done immediately after the corresponding place. An independent poem is brought in as an appendage probably because it superficially touches upon the content. Such a conscious and deliberate formation of the given material is associated with what is unconscious, where the beginning of a familiar word order or an enumeration which in another place brings about a connecting continuation, but which does not fit into the present (case is associated); this can be called induction (or triggering off, see p. 237 below. Finally, transpositions and displacements of lines or groups of lines are also met with (Continued. p. 21 below.) so
(From Schubring 1910, pp. 46-51. It should be shown now that the connection of pieces having the same style of composition), at first within each and every chapter, leads to uninterrupted thought coherences, even if they are not at all so formally. How the mosaic, which the text of the Bambhacerāim today evinces itself to be, emerged, will then be made clear. For an explanation of the individual words, however, one should check the glossary at the end of Schubring's edition; only the text of the ed. is supplied in Appendix 1 below, not the glossary and apparatus).
48 One notices the incorrect position of half-stanzas also in the translation of the Suyagada below. (On Schubring's ideas about the composition of the Bambhacerāim, cf. Kapadia 1941, p. 214 (WB).)
49 The arrangers of the Atharvaveda let themselves be guided largely by the same phenomena, Bloomfield 1899, p. 39.
30 Since the section beginning "The bases for..." (p. 21 below) to "Now is the moment ..." (p. 23) is not understandable without the relevant parts out of Schubring 1910, pp. 46-51, these are supplied here (WB).