Mahaviras Word

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

Page 90

The Ways of Action (Süyagada II 2.)
74.
Some venerable ones, however, 146 because a rest of earlier effective action was still left to them after they died at their destined time, rise up to the worlds of gods in order to rule there as gods, in these wonderful, lustrous, stupendous, glorious, mighty, powerful, blessed (worlds). There they become wonderful ..., blessed gods;
their chests shine from pearl necklaces, their arms have rings and jewellery, their cheeks are touched by the decoration of the ear, this itself is ornamented,14%
on their hands they have numerous pieces of jewellery, their head jewellery displays garlands of numerous kinds, 149 they are adorned with magnificent, best clothing, so they are furnished with magnificent, best wreaths and fragrances,
they wear a flower garland that hangs down from their lustrous body,'si with a divine form, divine appearance, divine smell, divine softness, divine structure, divine arrangement of joints, divine magical power, divine glow, divine light, divine rays, divine fire, they shine with divine colour, they light up all the ten directions [and] are magnificent in their being, magnificent in their continuity, well-meaning towards future [liberators]."52 This attitude [is] noble ... (like 59, until) pious. With this, then, the discourse of the second case, of merit, has taken place. Now the discourse of the third case, of the relation between guilt and merit, will be given. Truly here, in the east, south, west or north, there are all kinds of people who have (just) a few desires, perform (only) a little activity, have (only) little possessions, (and indeed]
75.
149 bhavanti, avare puna in the printed version is rightly omitted in Uvav. 56, and is to be removed from here too.
147 This threefold rhythm opens the description which goes from the bottom to the top, as required in the case of gods, and display more or less complete vedhas. Similarly in 76.
148 From dala in kundala onwards a vedha. That is why I do not want to read gandhayalā, as in Uvav. 33 (= sú 22).
149 Here a vedha is at least supposable.
150 In Uvay. 33 (fol. 49b 4, 1916 ed. (WB)) gandha is omitted, nor does it seem to be in place. Instead, its addition to the next word produces the expected vedha: kallānaga-pavara-malla-gandhanulevana-dharā.
15 Partly together with Jin. 14 I am reading: bhāsura-bondi-palambamāna-vanamála-dharayā. (On bondi see Lüders 1924, pp. 106ff. (Lüders 1940, pp. 566ff.) (WB).)
152 Thus āgamesi-bhaddayā on the basis of āgamessānam dullabha-bohiya 56, 58. Chas: āgamesa-bhavaggahane sijjhanti, Sil. has: āgāmini kāle bhadrakāḥ śobhana-manusya-bhava-rupa-sampad-upetāḥ.