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English translation by George Baumann
The third part of the Avaśyaka-sūtra bears the title Vandana(ka) "veneration"; more exact would be Kṣāmanā Vandana(ka) “veneration and apology". The term guru-vandana, to differentiate from caitya (or deva-)vandana (Av.? I), is also found. The expression caturādiksamā-śramanah is also in use because the word khamāsamaņa “Your Honour” appears four times at the opening of a sentence (dāum caur-āie khamāsamane in one gāthā cited by Jayacandra in the Pratikramaņa-vidhi means “reciting Āv. III”). The text (conveyed consistently in extenso by C and H) falls into two groups of formulas: 1 1-6 and 2 1-4. Only the first group is touched upon in the Niryukti; this one, alone, can have been the original one. However, the Niryukti (in XII 1299, end) apparently contains a reference to the opening of the second group: for this very reason, then, the stanza-pair XII 129 f. should be reckoned to the Bhāsya-elements of the Niryukti. The second group is a further discourse of what was already said at the end of the first-mentioned in 16). According to C and H, both groups should be repeated once again; only H remarks that, in this case, the word āvassiyāe (in 2 1) should be omitted, because the repetition of 1 6 onwards is to be spoken at the feet of the teacher. While explaining the word āvassiyāe that is omitted in Av.? by W I 84 (but still presupposed in all Āv.? -commentaries, in fact, at times written with only one s), However, C carries it over to the first group of formulas. Already the first time, C prescribes the prostration before 1 6. The Niryukti also presupposes in XII 106-109) a repetition, without saying whether the same should have reference to both groups or just to the first one. In any case, the repetition there is an innovation, because the Digambara version of this passage (to be further discussed below), proved older due to its metre, knows nothing about it. (Av. III) 1 1. icchāmi khamāsamaņo vandium jāvanijjāe nisīhiyāe.
2. anujāņaha me mi'oggaham. 3. aho-kayam kāya-samphāsam.
khamanijjo bhe kilāmo.
appa-kilantānam bahu-subhena bhe divaso vaikkanto. 4. jattā bhe. 5. javanijjam ca bhe. 6. khāmemi khamāsamaño devasiyam vaikkamam. 1. āvassiyāe - padikkamāmi 2. khamāsamaņānam devasiyāe āsāyaṇāe tettīs'annayarāe jam
kimci micchāe mana-dukkadâe vaya-dukkadae kāya-dukkadae kohāe mānāe māyāe lobhāe savva-käliyāe savva-micchôvayārāe, savva-dhammâikkamanāe
āsāyaṇāe 3. jo me aiyāro kao,
4. tassa khamāsamano padikkamāmi nindāmi garihāmi appānam vosirāmi. To each of the six formulas of the first group there is, according to the tradition, an answer from the teacher. In the following translation we include the answers in brackets, along with the necessary additions for comprehension.
(From a restrained distance, the pupil speaks to the teacher:) 1 1. I desire to honour Your Grace in the most possible composure. - [Gladly.]
Khama-samano is a vocative, formed like ajjo = ārya after bho and āuso that serves here at the same time as an accusative.
2 The teacher gives this answer only if he is otherwise not busy. If he is occupied, then, according to C, he requests the pupil to wait with the words wait a while (accha täva) and, later, when he can felicitate the honour, invites the pupil with an obliging expression; but according to H, if this is not possible, he answers: with the threefold (tivihena in Av.?-Avac.?, = mano-vāk-kāyaiḥ samkepena vandasva Şadv. Av.-v., etc.), whereupon the pupil only summarily (samkşepeņa) finishes the veneration. The Şadv. Av.-v. mentions (also like Āv.-Avac.) the difference between C (with pratīkşasva for accha) and H (trividhena).
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