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Mahāvira's Words by Walther Schubring
76.
keep within what is right ... (like 69, until) pious [and] abstaining from several offences against living beings as long as they live, not from others, and whatever other kinds of activities, also blameworthy, not leading to knowledge, which take place through which other beings will be harmed, they do not abstain even from some of these. Just as, then, 154 the laity
have an understanding of [the terms] sentient and insentient, are clear about the (the terms] good and bad,
acquainted with the influxes (of karman),"" (their) stoppage [and] annihilation, [as
also] bondage [and] detachment from necessary (and) offensive action, ish invincible,
[that is) they cannot be influenced by gods, asuras, nāgas, yakşas, rākşasas, kimnaras, kimpuruşas, garudas, gandharvas, mahoragas, etc., to transgress the teaching of the bondless ones; is they stand in this'teaching of the bondless ones without uncertainty, [their own] will [and] hesitation; they have grasped, comprehended, ascertained, understood the meaning (of the teaching and) and regard it as
sure, dedicated to the profoundest inner feeling of devotion:159
153 Compare fn. 126 above to 69. Compare further Uvav. 123. 154 Usually se jahā nāmae introduces a comparison; here such a one is missing. 15 silanka (336a 12f.) remarks on this place: 1. iha ca prāyaḥ sūtr'ādarseșu nānāvidhāni sūtrāņi drśyante. 2. ata ekam ādarsam angikrtyásmābhir vivaranam kriyate. 3. "na tikā-samvädy eko 'py asmábhir ādarsa upalabdha" 4. ity etad avagamya sūtra-visamvāda-darsanāc citta-vyāmoho ( 'vidheya iti. In this way, in fact, the sequence of the sentences appearing in the 1879 ed., 1.3.2.4., evidently has to be changed. In the discussion about them by Jacobi 1895, p. 382' after the words:"that of the commentator", perhaps the name Harsakula, the author of the Dipikā, is to be added, because the Dipikä corresponds to the text exactly, and the contradiction between this state of affairs and Silānka's comment taken over unchanged by Harşakula is, indeed, plain. Instead of āsavā ... rattā Sīlānka has only: te śrāvakah parijnāta-bandha-mokşa-svarūpāḥ santo na dharmäc cyävyante Merur iva nisprakampā drdham arhate darsane 'nuraktāh. It is doubtful whether words of a text deviating from ours are hidden here: nijjara, as Uvav. 124 = 104b 12, sū. 41 (WB)) has it, and bandha-mokkha-kusalā indicates a verse, namely, a vedha. On the influx of karman (anhaya), see Schubring 1935, $ 84 (WB).> 156 kiriyā and ahigarana.
anaikkamanijja, which amounts to atikrāmayitum na sakya. 13* Is iname correct? It is missing in C and Uvay. 124 sū.41 (WB)). 1 asahejjā atthiminja-pemmanurāga-rattā can be joined to a vedha.
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