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40
Mahāvīra's Words by Walther Schubring
19. thought about showing respect.35 At first it is certain to them that they want to be monks,
without a house, without property, without a son, without cattle; (36) that they want to eat only what others give them when they beg for food; that they do not want to do a bad deed, after pulling themselves together. But later they did not safter all) renounce. They themselves take [what they should not have,]40 they make others take, or they agree to it when others take. Similarly, they are deluded(41) by pleasures with women, filled with desire, bound, excited, greedy, under the spell of love and hate. They bring neither themselves, 42 nor another person, nor others, (as there are] lower animals, plants, higher beings (and) the remaining living beings, nearer to ultimate liberation (from the world). They have given up the old attachment, [but] have not reached the noble path. Thus, they can go neither backwards nor forwards; they are stuck right in the middle of sensual plea
sures. (43) This (is) the first man; he is called "one for whom the soul and the body are one". 20. Now (comes) the second man; one calls him the "one who believes in the five ele
ments". 44 21. "In this world, truly, (so he says, there are] five basic elements. They do not prepares
what is an [effective) act, or what is not an [effective] act, what is well done, what is badly
For $$ 18 and 24 C reads nikāmaimsu (nikāmam ņāma pajjattam) instead of nikāimsu. 36 Cp. Ayār. II, 7, 1 and Lincoln 1975, pp. 143ff. (WB). 37 The text says "T" under the influence of Ayār. I, 4, 15 (= 1917, sūtra 39).
38 In the Sa here samutthāe belongs to what comes immediately before. For Ayär. I 31 (= sūtra 193), on the other hand, the word (given in the pathāntara (253b2)) stands for the whole sentence, as virāyamāne in the text shows.
Instead of te appano appadi viraya I venture to read: tao puno appa', where tao represents the contrast to puvvam eva. C reads te appano appa'.
40 Cp. adinnam āiyanti in Ayār. I 33, 9 (= sūtra 199) and immediately following it the disregard for the fourth vow. Possible, but improbable in this sentence echoing the discipline, is changing):āiyai to āyāna, "acceptance" of external impressions, cp. Āyār. I 20,9 (= sū. 138); 41, 12(-1,9, 1, 16).
"Cr. Suy. 1, 2, 3, 4 and Mette 1974, p. 135 fn. 65 (WB). 42 For samucchedenti (in his personal copy Schubring added: 277b1/281ab mokşayanti, where the text in the 1917 Bombay pothi ed., however, reads mocayanti (WB)) compare samuccheya-kappa, Vav. 3. 10, explained as a case of death (of a teacher).
On these see Schubring 1935, $ 174. For the materialist in the next sentence see Jayatilleke 1963, pp. 90, 95, etc. (WB)..
4* Here follows a repetition of 13 and 14. (On this doctrine see Jayatilleke 1963, pp. 90 and 266 (WB).) 45 "Ours" (asmākam, śil.), instead of "not", would have required ne instead of no.
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