Mahaviras Word

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

Page 98

Pure Life (Bambhacerāim)
Here, then, has been announced by the Lord a renunciation of the demonstration of praise, attention and respect towards this life, so that the freedom from birth and death
takes place, and thereby suffering be controlled. (68) then one oneself acts against the earth (etc.,] with a tool, or one causes another to act
against the earth (etc.,) with a tool, or one approves of it when others act against the earth 2,15a [etc.,) with a tool. Such a thing does not serve one for the good, such a thing hinders
one from the insight. 16 By hearing it from the Lord [himself) or from the houseless ones 17f. some, now, here [on earth) have recognized that this (act) is truly a fetter, (produces]
truly delusion, truly death, truly hell; that for the sake of this (future) the world is in 19.156 bondage.' If one (now] awakens to what one should accept then one pulls oneself
together and 20 If, now, with tools of many kinds through activities with acts against the earth (etc.,) in which one acts against the earth [etc.,] with a tool, injures other beings of various kinds,
(Truly, I say: some injure [a person) with a blow, [and] some the whole body with a push, some injure the foot, ankle, leg, knee, thigh, hips, navel, abdomen, the side, back, chest, heart [area), nipple, shoulders, arm, a finger, a nail, the neck, chin, lips, a tooth, the tongue, gums, throat, cheek, ear, nose, eye, brow, lash, the head with a blow, some with a cut; some strike [a person) to death, some eliminat [the
person immediately].) (so, it has to be said about it:) whoever acts against this object with a tool, has not recognized such activities (as being injurious]; whoever does not act against it with a tool, has recognized such activities (as being injurious). A prudent person who has recognized this (as being injurious) should neither himself act with a tool against the
The reason for the link is: the sentence beginning with tattha apparently continues what precedes it. A deviating interpretation in the circle of the text editors about where it belongs has let it find a place already in 1, 20.
On p. 46 of my edition this sentence is put in B, which is here ignored because of a certain problem to relate tam to pūyaņā. On the other hand, 2, 16-18 (soccā) is to be separated from A, because in A the bhagavam himself speaks.
"The replacement of this fragment behind what in the text follows it is here more an improvisation-in other cases (see the numbers in the margin) an obvious necessity.