________________
E. Leumann, An outline of the Avaśyaka Literature
Krsna concocts three great deeds with which he presents Vīraka in three śloka-s' to the assembled 16,000 kings as a hero to whom he wishes to give his daughter. That same person, in fact, accepts her when Krsna frowns, but does all the duties at home for her while she just lies on the sofa. Later, Kșsna asks him: Does she obey you? He answers: She is the mistress and I am the slave. Thus Krsna says: If you do not see to it that she does everything herself, you cannot keep her. Thereafter, Vīraka hits her with a rope when she does not want to obey. She complains to her father, but he reminds her that she had wanted to become a slave. Since Vīraka agrees, she then enters into the order. At the arrival of Lord Aritthanemi, Krsna honours all monks with the bäras'āvatta-veneration, but the other kings find this too arduous. Vīraka does as Krsna who starts to sweat, and says that 360 battles could not have made him more tired. The Lord retorts: For that you will some day become a tīrthakara. D. Two courtiers begin to quarrel about the demarcation of villages that the king had gifted [11°7 them. On the way to court, they meet a monk. One of them thinks "now I will certainly be successful" and shows him veneration with the pradaksina; the other has doubts and shows him veneration with the same words. The latter loses the case. His veneration was outward, that of the other was inward. E. Vāsudeva Kļsna wants to gift whatever he wishes to that son who first venerates (Arittha)nemi in the early moming. Sāmba venerates him whilst getting up; Pālaka rides out quickly for the veneration, but unwillingly in his heart. Krsna learns from Aritthanemi that Pālaka was the first outwardly, Sāmba inwardly which is why the latter was gifted. 25. You should rise up in front of a monk whom you have never seen before (from your seat and grasp the cane, etc., for, indeed, it could be a meritorious teacher, who, like Kālakācārya in the well-known legend, comes unrecognized?). In front of a monk whom you have already seen earlier (in other words, whom you already know, you behave in a way) as is befitting and worthy for him (i.e., in front of a venerable and learned monk about whom one has already heard you should rise up and venerate him, etc, as is befitting and worthy for him)" [26. (On the other hand, one does not do this if the monk is of the same type as Sītala, mentioned at the opening of 3; because) whoever has thrown off his yoke of duties (and) does what he likes (or) whoever has become debased through commercial activities (and) has kept only the (outward) appearance (of monkhood) as a remainder - whatever (in front of such a person) is done, that I shall now relate:]"
jena ratta-siro nāgo vasanto badarī-vane pädio pudhavi satthena Vemai nāma khattio || 1 jena cakka-kkhayā Gangā vahanti kalusôdagam vāriyā vāma-pāena Vemaī nāma khattio || 2 jena ghosavas senā vasanti Kalasīpure vāriyā vāma-hattheņa Vemai nāma khattio || 3
Vemas is very likely a concealed designation for “weaver", = vemaka; - 2 open. Okku B, okkhu C; 2 open. dhāro H; 3 open. dhāro (for dhādo?) H.
The Vedic men's praise stanzas (gāiha-nārāśamsyah) that were considered occasionally to be mendacious exaggerations may have come into existence in the same manner.
bitio vi tassa kira ugghattayam karei. 2 Kālak. I 10J (ZDMG XXXIV 272); stanza 102, cited there, is Āv.-niry. XII 25, translated above. 3 Only in H.
* The omittance of this stanza in C and its zealous tone, which far overshoots the mark, shows that it is here a subsequent versified prose transition. In the first line that H considers to be solely a compound (with anomalous lengthening of a and i), two morae are missing. C changes over to 27 with the following remark that ensues from 25:
lingi puna appa-suo vā bahu-ssuo vā; uvasaggena n abbhutthijjai, avavādena puna käranam paducca jayanae savvam pi kīrejjā niddhandhasassâvi. "Whoever is identifiable by his insignia, he can be less or very learned. In general, one does not get up, but in a particular case, when there is reason enough, one should do everything intently toward an indifferent person." - 38", as such, expressly disallows the veneration of an "indifferent person"!
niddhandhasam ti nāūņa vandamāṇe dhuvam doso || 38 Thus CS, sa tti nobs, "sam pi no B, osam iya no... ovo do H, sam pi no Onassa doso u H v. 1.; H places the first word of the line = pravacanopaghāta-nirapeksa pārsvasth'ädika, from the three Deśi-dictionaries = nirdaya.
30
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
