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English translation by George Baumann
[11] In another connection, however, the Digambara-s, as we shall see later, have preserved fairly exact knowledge about the original contents of the Avaśyaka. With them the false and correct tradition run in isolation parallel to each other, so that e.g. in the Harivamsapurāṇa (above, p. 1an.] and below, p. 1947-54) Jinasena copies both without noticing that they contradict each other. It is hardly conceivable that at any particular time the Avasyaka really could have had the above contents.
1. 1. To whom (is the Krtikarman to be done)? 2. By whom? 3. When?
4. How often?
2. 5. With how many obeisances? 6. By how many heads? 7. With how many exigencies (is it) correct? 8. How many blunders (should) the Krtikarman (be) free of? 9. Why is it done? 3. A. Śītala, B. the young monk, C. Kṛṣṇa, D. the courtier, E. Palaka - these five examples have to be noted for the Krtikarman'.
A. Four nephews of the monk Sitala who have entered into the order, go to venerate him. Having reached the town where he is staying, they remain outside of it since it is quite late in the day. But through a pious layman they let their uncle know about their arrival. During the night they acquire absolute knowledge. The next morning the teacher waits a longer period of time and then goes to the shrine. His nephews (who themselves are there) do not notice him since they have renounced every worldly inclination. There he asks, laying aside his cane: Where should I venerate? They answer: Where you like. Now he feels they are bad and shameless novices, but still he venerates them, in spite of his anger. After finishing the veneration - whoever has absolute knowledge, namely, does not change the previous relationship to politeness as long as it is not changed by the other side. That is an ancient rule; however, those four had never had any relationship to politeness (for the uncle) and thus said: you have shown us the outward veneration; now show us also the inward (one). Then they noticed his anger. At that he said: Have you seen through me? "Yes." - Do you have special knowledge? - "Yes."-The knowledge of one who is a prisoner of pretence or absolute knowledge? "The latter." Frightened, he then accused himself of disrespectfulness, earnestly resolved not to do anything similar again and attained absolute knowledge.
B. A young monk, who had become a teacher too early, roams around outside and comes into the forest to a Sami-tree that is just being venerated by many people. To his question, why the people do not venerate the more magnificent Aśoka-tree, they answer that it is an ancient custom. Then he realized that he is in the same situation as the Sami-tree: there are other monks, who are more learned than I am and still veneration is bestowed on me because I have been intended to become a teacher. He sinks into himself and does penance in the monastery whereby he is venerated inwardly also and not only outwardly.
C. The weaver, Vīraka, venerates Vasudeva Kṛṣṇa in Dvaravatī. Since he does not go out during the rainy season out of fear of becoming dangerous for living creatures, Viraka does not get admittance and, therefore, brings his floral tribute daily to the door without eating. At the end of the rainy season3 Kṛṣṇa sees, when leaving, that Viraka has become very emaciated and in the future he permits him free entry.
Kṛṣṇa regularly asks his daughters whom they wish to marry: Do you want to become slaves or mistresses? Then they answer "mistresses", whereupon he says: Then enter unto the Lord into the monastery. They, then, become nuns. However, one, upon the advice of her mother, gives a contrary answer. Kṛṣṇa wishes, then, to save her from worldly entanglement and asks Viraka: What have you already achieved? At first he says "nothing"; however, after longer contemplation, he prides himself of the following pranks:
Once with a stone I hit a chameleon that was sitting on a jujube, so that it fell dead.
Once with the left foot I blocked water in a waggon, so that it overflowed.
Once I drove away with my hand flies which had gone into a pot full of (sweet) liquid so that they buzzed.
CH:... are to be noted, one after the other, for the five terms of veneration. Krtikarman is almost the only term used in our Niryukti for veneration; it occurs again in 96, 98 f. 100. 101.103.105 f. 108-110. 115. 116 f. 126. 131. However, below, pp. 13° 52-28] in the following supplementary stanzas 1151-19 that originate from the Kalpabhāṣya, only vandana(ya) is found, where kiikamma also could have been possible metrically at two places.
2 i.e. the uncle.
3 vatte (vitte H) varisä-ratte.
1
5
6
bhaṭṭāraya; Aritthanemi is meant.
sarada.
vāriyam(scil. pāṇiyam) H (padhār Σ), var° C.
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