Mahaviras Word

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

Page 42

The Canon of the Śvetumbara Jainas
Now is the moment to shift our attention once more from the entangled textual relationships of the Bambhaceräim which are not amenable to congenial presentation and to direct it to other texts, because Süyagada II 1 is associated with 1A, etc. The echoes of the wording and manner of expression cannot be overlooked. The forms and uses of savvävanti (5),(56), dhamme su-y-akkhāe supannatte bhavai (14, etc.), nayam bhavai (19. 37), plurals like vippajahissämo (38.41) and vasissāmo (45) we have come across in the edition p. 51, all as proofs for the relationship of the themes in the Bambhacerdim which have now been put under a common heading. Parallel to 1A are also parinnäya-kamme (47.60), paḍisamveei (48) and disă aṇudisă (57). That samana and mahana are often mentioned in accordance to 18, 14 corresponds to the polemical character of the discussion which it shares also with our theme. Above all, however, 4A is identical to 49. The fragmentary speech contained in the Bambhaceräim might just as well have been ascribed to Mahāvira, (18) just as is done in Suy. II 1. From among the other prose chapters of the Sayagada one is tempted to place II 2A next to II 1, thanks to the general impression of the lively presentation and certain echoing phrases towards the conclusion. The speaker is not mentioned here. On the other hand, this also happens in Say. I 16, the misleadingly so-called gähä (see p. 14 above). Thus, there are no more than two places in the whole canon which are ascribed to Mahavira other than in a way that is customary, formulalike. He does not appear personally in them. In order to come closer to an image of him let us return now, finally, to the Viyahapannatti.
In the series of the Anga the Viyahapannatti constitutes the conclusion of pure dogmatics in which, among the later ones of the series, the teaching of the faith is indirectly enunciated through selection (of texts) and edifying narratives. This is a beginning for us insofar as they demonstrate Mahavira's influence more clearly than happens in the texts before it. Although among the listeners Goyama appears by far most frequently, yet apart from him there is a large number of disciples and discussers who seek and obtain clarification. The disciples Roha (Saya 1, uddesa 6), Aggibhüi, Väubhūi (3, 1), Mandiyaputta (3, 3), Māgandiyaputta (18, 3) and the lay person Sankha (12, 1) are instructed, in the course of which we learn about Väubhūi's initial doubt and the disbelieving astonishment of the audience around Mägandiyaputta. Päsa devotees appear, among them a certain Gangeya (5, 9; 9, 32), the brahmins Khandaga, a
56 Schubring's paragraph references of the Suyagaḍa refer to the 1879-80 Bombay ed., which Jacobi also used for his translation. Later editions (e.g., Bombay 1917 and 1950) have a different numbering of the paragraphs. Since the editio princeps is no longer available the glossaries in Jambūvijaya 1978 or Mahāprajña 1980 may be consulted. For the point concerning the "echoes" see also Kapadia 1941, p. 120 (WB).
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