Mahaviras Word

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

Page 78

The Ways of Action (Süyagada II 2.)
59
quail of different kinds, about wheels, umbrellas, pelts, sticks, swords, precious stones and measures;49 the art of making one happy, unhappy, pregnant (or) mad; [knowledge about] magic, incantation, sacrifice [and] chivalry; [insights about] the movement of the moon, sun, Venus, [and] Jupiter; (warning interpretations) of falling meteors, fire in the sky, the appearance of forest animals among people"" [and] the cry of crows, the rain of dust, (S1) hair, parts of flesh [and] blood; the ability (under magical power) to place a stick in the air or to lift it up (only) from the ground, $2 to put [someone) to sleep, to open bolts; the secret remedies of the Śvapāka, Šabara, Drāvida, Kālinga, Gauda, Gāndhāra; the power to knock (someone) down, to pick up,' cause to tremble, 54 make stiff, to stick to something, make sick (or) healthy, to move anywhere (and) the art to become invisible:SS they use these and other arts for the sake of food, drink, shelter [or] lodging or many other desires. They possess a lower knowledge. When these ignoble ones (and) and those who are on the false path die at their destined time, they are newly born in the abodes of gods of the underworld and of the lower heavenly classes. When they are released from there they always return anew as deaf and dumb, as born blind, or born dumb. A man for his own sake or for relations, for his house or his servants joins a relative or a fellow lodger and [becomes his] escort, comrade or travelling friend, [becomes
28.
kāgini is either a small coin or a measure of length. It appears as the latter in the Jambuddivapannatti (3 sū. 63 (fol. 250b 2) WB): the original picture of the kāgini is acquired there by king Bharaha and belongs to one of the important possessions of the emperor of the world, the ratna. Hence it is clearly explained why Šil. at this place interprets kägini as ratna (1917 ed. 319a 1. For references apart from the Jambudd. see e.g., Maity 1970, p. 221; Srinivasan 1979, p. 54 and Bollée 1998 III, p. 65f. (WB)).
So So miya-cakka according to śil. s For "rain of dust" cp. Lüders 1940, 634f. (WB).
» This is presumably a degree lesser than the former which sil. (319a 12) explains as dandam utthāpayati, whereas addhaveyali vijja is supposed to be dandam upaśamayati. Compare Jacobi: 1895, p. 266 (quoted and discussed by Mitra 1939, pp. 179f., see also Leumann 1892, p. 612 (Kleine Schriften p. 238) - Dasav. 105b 5ff. of the 1918 ed. (a-nihnava-kathānaka on DasavNijj. 190) WB). 53 Or to do both these to oneself (C). * So jambhiņi according to C (kampāvei păsādam vă rukkham vā purisam vā).
The word ayamanim (Bālav.: ātmani vidyā), that follows here is omitted in C and Sil. (For a ritual to become invisible see Saletore 1981, pp. 66ff. and 165 (the use of collyrium) (WB).) so tiricchi vijjā, which does not look or lead up, but remains in the earthly region.
egaio, or perhaps alone" has an indefinite sense. Therefore se is not sa, but means atha.