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Mahāvira's Words by Walther Schubring
56.
had), sprinkles his head," lays a garland around his neck,"
puts on precious stones and gold
puts on a garland belts his body,'' lets a bundle of flower garlands hang down as a waist band, wraps on fresh clothes, anoints the joints and body with sandal (paste), and so, (sitting] in a big hall on a splendid chair, surrounded by a crowd of women, in bright lights till the morning, in the loud noise of a poetic recitation, dance, song, string and
drum music of different kinds, enjoys the bodily pleasures of human beings. If he deputes a person (with something], then four or five spring up uncalled (and say]: "Speak, your honour, what should we do? What should we bring, what (should we) offer, what (should we) undertake? What is welcome to you indeed? What tastes good to your palate?” When they see this (man) ordinary people say: "Truly, this person is a god, god-anointed is this person, this person should grant (us) support;+2 others too obtain support from him." But the pious ones say when they see him: "This person has undertaken a bad action, he is a big rascal," a real selfish one, destined for the land of death,74 belonging to hell, 75 a child of death, and will with difficulty arrive at the knowledge which the future [liberators will proclaim)." Some are stuck" full of desires, those ready to take on (monastic life), those not ready; tormented by restlessness they are stuck full of desires. This attitude [is]
57.
10 With Sil sirasā (siramsi) nhāe only after kalāve; kanthe mālā-kade is not in C. (For "bad dream" here see Bollée 2002, p. 40, pāyacchitte (WB).)
Presumably for padibaddha-sarire as, according to Jin. 32, one has to read separately from vagghāriya, despite Šil. 72 Read uvajīvanijje instead of devajio.
Saidhutta, atidhūrta. Cand śīl. take the word together with dhunoti, but dhutta = *dhutya does not fit in here (cp. fn. 114 below). (In his personal copy Schubring noted "atidhūla" next to dhunoti (WB).)
dāhiņa-gāmiya, "going to the south (in the direction belonging to the god of death)." 19 Probably neraiya has to be taken along with niraya in its basic sense.
70 For kanha-pakkhiya compare the krsnapāksika in Lalitavistara. Monier-Williams and Edgerton have only -pakșika, without any reference to the Lalitavistara (WB).)
"Before this is icc-eyassa hānassa which as a genitive cannot be connected to abhigijjhanti or utthiyā, nor can it be joined to the end of 56.
Supposedly abhijhanjhā means trsnā (326b 5, 1917 ed.: jhanjhā trsnā; jhanjhā 'the noise of the wind or of falling rain; hurricane' (WB)). The translation is only approximate.
Perforce for thāna; sthāna is a possibility, a case, etc.; cp. the use of the word in Thān 'anga. In German, however, one cannot satisfactorily connect such a dividing word (Einteilungswort) with laudable and reproachable adjectives (sthāna, however, can mean 'state, condition', Monier-Williams (WB)).
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