Nirgrantha-3

Author(s): M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre

Page 33

14
Herman Tieken
Nirgrantha
gatiparakkamannú (Cūrni, as quoted in the JĀS-edition : aham asmi puruşah deśakālajñaḥ kşetrajñaḥ, deso yena yathā'vatiryate, kalo divaso, kušalo daksah (...) panditaḥ upāyajñah..., as if the text read desakālanne khettanne) (see also ibiden 640, 641 and 643); and Süyagada II.1/680 : esa dhamme dhuve nitie sāsate samecca logam khettannehim pavedite. In this last instances the compound seems to have been used as a general term. However, note that in the Āyāra 1.3.2/109 kheyanne in appamatto kāmehim uvarato pavakammehim vīre atagutte kheyanne, is further specified in the sentence which follows : je pajjavajātasatthassa khetanne (see furtheron). Furtheremore, Sūyagada 1.15.13/619 : anelisassa khetanne na virujjhejja kenai, may well be translated as "He who knows the place of the incomparable will be hindered by
nothing in his attempt to reach it." 23. Air II, 1, pp. 302-303. 24. The compound pajjavajāta is found in several other places, but the meaning "accidental
conditions" for pajjava in this compound seems to be restricted to the instance discussed just now. Of all the other instances the one in the Thāna 1.3/399 comes closest to this one in that jäta seems to mean "the whole collection of there as well : āyāriya-uvajjhāyassa ņam ganamsi pamca vuggahatthāņā pannattā, tam jahā (...) āyāriya-uvajjhāye naṁ ganamsi je suttapajjavajāte dhāreti te kāle kāle no sammam aņuppavātettā bhavati (also in the Thāna 1.3/ 400, V.2/439 and VII 544). "There are five situations in which one may discontinue the teachings of the āyāriya-uvajjhāya in the gana, namely (...) when he presents the whole collection of textual variants (or : of alternative interpretations) of the sutta, but is unable in time to provide valid refutations." In, for instance, the Thāņa III.4/222, however, jāta in pajjavajāta seems to have its full participial meaning : bālamarane tivihe pannatte, tam jahā thitalesse sarkilitthalesse pajjavajātalesse "The death of a fool is known as threefold, namely : the leśyās remain (the same), they have lost their brightness, or they have changed (their colour) altogether". The same may be the case in the Thāna V.3/467, in which are enumerated five reasons for reciting the sutta : samgahatthayāte, uvaggahatthatāte, nijjaratthayāte, sute vā me pajjavajāte bhavissati, suttassa vă avvocchittinayatthayāte "In order to subject it to the naya "reflection"] samgaha, to subject it to uvaggaha (?), to subject it to nijjara (expurgation ?), or [because (otherwise)] the sutta will be produced by me with textual variants (or : in order that the sutta will be considered for alternative interpretations), or in order to subject the sutta to the avvocchitti-naya." Thāna I 3/399 (suttapajjavajāte) and III 4/222 (sutte... pajjavajāte bhavissati) may be compared with the following passages from the Leumann's Avasyaka-Erzählungen : 43.3 : evam tassa thovam avadhāriyam bhavai avisuddham ca pajjavehim, “In this way he will remember very little, and (only) things which are not pure due to alterations" (see Balbir, AvaśyakaStudien, p. 425) and 43.8 : evam tassa anunnayam pariyattiyam ca bahum thiram pajjavasuddhaṁ ca bhavai, "In this way that which has been studied and memorized will be much, will stay and be free from alterations" (see Balbir, op.cit., p. 427). In these instances pajjava has been taken to refer to alterations of the text. In the Avasyaka-Erzählungen 33.48 it has been taken to refer to possible alternative interpretations : jo atthar gāhei savva-pajjavehim
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