Mahaviras Word

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

Page 89

Mahavira's Words by Walther Schubring
this naturally) under observation of the purity rules.138 They eat leftovers, old (and therefore) dry remnants, tasteless, non-stimulating, not fully cooked, substanceless, '39 they limit themselves to sour groats, they do without the early meal, additives, 40 marrow and meat. They castigate themselves in posture [or) in diet with squatting, chewing, enthroning, sitting stiff, bent positions, giving up a covering, avoidance of scratching and spitting out (and] from the care of the hair of the head, beard, short hair, the nails, and dispense with all cares for the body and all its decoration. With such a way of life they attain a monk's age of many years. Whether or not a great deal of suffering befalls them they dispense with many dishes; then they leave out many meals; 142 [but] as soon as the reason for which one submits to going naked, bareness, dispensing with bathing, cleaning the teeth, umbrella (and) with bedding, sitting on the ground, on a plank or on wood, plucking out the hair, a chaste life and calling on houses of strangers, misses neither honour nor deprecation, abuse, scolding, insult, blame, pushing [and] beating, piercing language of different kinds in the villages!43 [and] complaints 144 about the twenty-two objections and hindrances, 14) to him they pay honour and with their last breath, rise to the infinite, highest, incontestable, unfettered, all-encompassing [and] complete kevala knowledge and view, and thereupon they attain the goal, awaken, become free, extinguish [and] put an end to all suffering.
138 suddh'esaniya covers all the rules already mentioned, rules which a monk gives himself in order to make the rounds for alms ascetically more difficult. The word is also at the end in Thān. 351 ff., on the other hand, erroneously not in Uvav. 30 III where generally what belongs together is separated. In 70 the Uvav. was also not as good as the Jiņacariya.
159 After this is anta-jivi panta-jivi, "they live on leftovers, from the last remnants.” The words repeat ant'. āhāra and pant'āhāra, which just preceded them, and seem to be superfluous; they are also omitted in Uvav. and Thān. (Monks should not eat such food, see note on Bambhaceräim 10, 15 (p. 90, fn. 73 below)(WB).)
14 Thán. 514b, cp. also 230b, f. The additives are milk and its products, oil, honey and sugar juice.
14 After this is agattaya, of unknown meaning. The word is left out in the commentaries. A similar passage occurs in Panhāvāgaranāim 6, sū. 22 (fol. 100a 9) where a-nitthubhaehim appears between a-ppāuehim and a-kanduyaehim, but preceded by āyāvaehim, as in Viy. 25, sü. 571 (1992 Ladnun ed.) and Uvav. $ 30 V (= fol. 40a 13). Āyāvaya (Skt ātāpaka), explained by Leumann as 'submitting oneself to hard penances' seems to be corrupted to *agattaya in Suy. For Leumann's note on Uvav. here see Bollée 1997, pp. 357. (WB).)
14-vāsāim, without doubt erroneously for bhattāim as read in the Ladnun ed. (WB)).
145 For the translation I am following Ayār. 19, 3, 7 which appeared most suitable. It is also conceivable, as with Sil., to take gāma for the totality of the senses.
144 The expression bāvisam parisahôvasaggā is dogmatically inexact because only the parísahā are 22 in number. See the author's Mahānisiha, p. 66-ahiyāsei represents both "misses" and "complains."
148 For these see Schubring 1935, $ 176 (WB).