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English translation by George Baumann
passages give some information about the importance of these ten terms; stanzas 29-36 or 576 & 13, respectively, are devoted to both of the above terms. We translate them exactly according to the commentaries (C, H, Avac. - Vasunandin), whereby we put their additions in brackets. Firstly, what Śäntyācārya and Laksmīvallabha explain - Devendra remains silent - about the Uttaradhyayana-passage can be said in way of orientation :
“You should not linger in 'the sphere of the teacher without a particular reason, but must leave it after finishing your purpose. Thereby, just as with every dutifully motivated departure (from the monastery, etc.), the action with the word āvasyaki must be kept in mind as a dutiful compulsion because there should not be a change of place without reason.
In the same manner, when you enter a place, you should speak the word naisedhikī withdrawal (self-examination, composure), which should serve as a reminder to the speaker (as well as for those already present) in order to allow for a correct performance of the dutiful matter that you have come for."
Av.-niry. VII 29-36. 29. (Pupil:) The dutiful compulsion that has to be carried out when departing and the
withdrawal, which has to be performed upon entering (a place), these (both) I want to
become well acquainted with through you, O, Best of Teachers. 30. (Teacher:) the dutiful compulsion that has to be carried out when departing and the
withdrawal that has to be performed upon entering (a place), these are only twofold by
name, as the meaning is in both cases) the same. 31. One is (namely, during the lingering) more composed and quieter and there is no
dallying, etc.; (but) laudable activities (study, reflection, etc.) appear. If (in spite of this) one has to go for a particular reason (because of the teacher or a sick person, etc.), that
is a dutiful compulsion. 32. The dutiful compulsion exists (however, only) for the monk who has undertaken all
duties (penance, etc.); (also, only) for him who, in his thoughts, words and deeds, has
his wits about him does dutiful compulsion count. 33. (On the other hand,) where you make your camp' and stay put”, there (also) is a
withdrawal because there you have withdrawn (from misdeeds); that is why it is
withdrawal 34. "The dutiful compulsion, performed at the departure, and the withdrawal upon entering
(a place)” [309] - (has been explained in the preceding, along with the "two-foldness of the designation” [30'); now as far as the "identity of the mind” [30°] is concerned,'
I "a kāyôtsarga" (i.e., a longer staying put in this or that posture as an ascetic exercise) II etc.; "acchiyavvam" C.
2 karei C, anubhava-rūpatayā vijānāti = vedayati ... athavā ... karoti H etc. - More exact would be "to take upon one's self". This word has to be translated as such at those places, which the author has in mind, e.g. thānam vā sejjam vā nisihiyam vā ceteija Acār. II 2 and thanam vă seijam và nisihiyam vā cetemāne Daśāśrutask. II Sabala 13-17, nisihiyam ... cetessāmi Acār. II 9. Another more common use of the verb in Acārânga connects the same with asanam "food" and similar objects. Besides, when (as in I 8 21 3. II 1 1 11. 13. 2 12) ahattu is found there (asanam ... āhattu ceteti), then ceteti means "intended to give", as also the analogous expression with dalayati "gives" often appears in addition (II 1 24.6. 5. 64. 72.5.9. 92. 106). On the other hand, asanam ceteti is found also in Ac. II 19, in the meaning "to prepare food (for yourself)"; similarly, vattham ceteti in Ac. II 5 110. The basic meaning "to intend" is easily recognized everywhere.
niyatta C.
* an etymological attempt, provoked by the sound similiarity (copied in the translation) of nisiddha "withdrawn" and nisīhiya "withdrawal".
H: naisedhiky api nâvasyamkartavya-vyāpāra-gocaratām atītya vartate yataḥ pravisan (osya S) samyama-yogânupālanāya sesa-parijñānârtham cêttham āha: 34", sayyaiva naisedhiki sayyā-naisedhiki, tasyām sayya-naisedhikyām viņaya-bhūtāyām; kim śarīram api naişedhiki 'ty ucyata? ity ata āha: śarīranaisedhikyä, agamanam praty abhimukhas tv atah samvsta-gātrair bhavita vyam iti samjñām karoti.
SAvac. continues bahistāt pravišan sädhuh śesān sādhün pati brüte: bhoh sādhavo naisedhikyā. naisedhiki-śabdena cêhôpacārān nişiddh'ātmanah sambandhi śarīram ucyate, 'taḥ śarīren' āgamanam praty abhimukho 'ham, samvsta-gātrair bhavadbhir bhāvyam iti samjñām karoti.
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