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E. Leumann, An outline of the Avaśyaka Literature
namely, the withdrawal is only required for those compulsory deeds for whose purpose one has otherwise distanced oneself elsewhere because of the dutiful compulsion. Upon entering you should speak (only) to maintain your state of withdrawal and as information for the others, so that they do not expect an exchange of pleasantries, but, rather, remain quiet:) at the encampment-withdrawal with the (body) withdrawal (I
have come and) am ready (for duty). [109] 35. Whoever's soul has withdrawn (from misdeeds), he has inwardly completed
withdrawal; for him, who has not withdrawn (from misdeeds), withdrawal is just a word. 36.“Whoever carries out a dutiful deed, he has withdrawn by himself.” one must know, just as he whose innermost thoughts are withdrawn occupies himself, in any case, with a dutiful deed.
Mūlāc. IV 5 conclusion & 6 opening, along with 13. - Here both expressions are asiyā "āsikā" (! = āpsochya gamanam) and along with nisīhiyā "nişedhikā" also metri causa nisīhi (= pariprcchya praveśanam).
5 conclusion. At departure the Asikā (devagțhasth’ādīn pariprcchya yānam pāpakriy’ādibhyo mano-nivartanam vā) takes place,
6 opening. Upon entering the Nişedhikā (tatrasthān abhyupagamayya sthānakaraṇam samyagdarśan'ādişu sthirabhāvo vā).
134 When entering into a gorge, a sand-bank, a cave or similar (desolate nirjantuka-) places', you should perform the Nişedhikā,
13'. upon leaving the same, the Asikā.
The Niryukti-passage gives a theological explanation, the Mülācāra-passage an objective paraphrase of both terms. According to this, āvassiyā is to be understood as a quiet farewell and nisīhiyā as a quiet salutation, both of which should be applicable for the place left or entered into, as well as for persons possibly present there. At each departure one should be aware of the compelling urgency for it, to be able to justify it to yourself and to others and, therefore, murmur "out of compelling urgency"; also at each arrival one should spread a certain solemnity with the word nisīhiyā, in order to prevent any distractions to the mind. In this manner, e.g. Kālakācārya, when he visits Sāgaracandra, firstly, upon entering, carries out the nisīhiyā: Kālakācārya-kath. I 102 (ZDMG, XXXIV p. 272, 21, incorrectly translated p. 292); also, at the opening of Av.-niry. XVIII 64 (which one should compare with the opening of 69), it is said :
(When you come back from kāla-grahana to the teacher, you perform) the
nisīhiyā, say "veneration to Your Grace" (namo khamāsamaņāņam), ....
Now, in order to ascertain the basic conception that the word nisīhiyā should be given, it is necessary to keep other usages in mind. It is often spoken of as a triad?.
thāna standing, sejijā encampment, nisīhiyā In this way, the three types of ascetic behaviour are described:
kāyôtsarga, sleeping on a hard bed, meditation.
An analogous triad is cariyā (journey), nisīhiyā and sejjā in the list of 22 temptations (Samav. XXII 1, Uttarâdhy. II, etc.). Since, in both cases, the word nisīhiyā
C interprets the stanza entirely differently: 34", ettha imam paoyanam jan nam so ninto sannam nivedei jahā 'ham sejja-nisīhiyāe abhimuho tti mama vattamānim vattejjāha guru-nivedanam ca viņaya-ppaogo ya evam-ādi; sejja-nisīhiyā nāma vasahi-niseha-kiriyā, tie abhimuho tti avassam gamanâbhimuho 'ham iti jam bhaniyam, tahā ainto vi sannam nivedei jahā 'ham nisihiyāe pāva -niyattīe tubbham abhimuho u tti mā sāgārik'ādi-bhayā vittasejjā hattha-pāde vā n' āuttāvejjā icc-ādi. Tpāya. $āumtto a.
From this list one should not conclude that the instruction among the Digambara-s is valid only for isolated places. On the other hand, it says with Aparājita on Sivakoti's Arādhanā 150 (at the end of a Sāmācāriperformance): jin'āyatanam yati-nivāsam vā pravišan pradaksiņām kuryān nisiddhikā-sabda-prayogam ca, nirgantu-kāmah asiiketi. ? Cp. p. 9.
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