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English translation by George Baumann
30. On the other hand, if one carries out the gestures silently, then this is a silent
(kstikarman). 819.31. Venerating with a loud voice, then that (krtikarman) is to be called loud. 32. Swinging the small brush like a torch, then that (krtikarman) is a shilly-shallying
(one). Finally, the Digambara literature also deserves to be questioned about our Niryukti stanzas 111-115. This, namely, retained a version that in a metrical and partially also in other relationships is more original. You will find it below at p. 1846-15. Here only Prabhācandra's explanation for it is given – that of Vasunandin's is much more
extensive. Prabhāc.: anādhidam ādara-rahitam yo vandate tasya sa doso bhavati. thaddham ca stabdho bhūtvā. pavittham devasyâtyāsanno bhūtvā. paripīdidam hastābhyām jānunī paripīdya. dolāidam dolāyamānah. ankusam ankušavat karângusthau lalāte niveśya. kacchava-ringidam kacchapavad upaviştaḥ samcaran. macch-uvvattam matsyötthallanavad' eka-pārśvena sthitvā. mano-duttham ācāry'ādīnām upari cetasi khedam kṛtvā. veiyā-baddham jānunī aparipīdayan bāhubhyām yoga-pattam kstvā. bhayasā guruņā vibhīşito yadi devān na vandişyase tadā jñāsyasîti. bhayantam svayam eva gurubhyo vibhītaḥ. iddhi-gāravam vandanām kurvato mama cāturvarnya-sangho bhakto bhavisyatîti. gāravam ātmano mahattvam icchan, āhā 'ādi-prāptim vā vānchan tenidam yathā kaścin na jānāti tathā cauryeņa vandate. padiņidam guroh prātikūlyen' ājñākhandanam kȚtvā. paduttham kalaham kftvā kşantavyam akurvan. tajjidam pārsvavartino vibhīşayan. saddam ca vārttām kathan. hilidam pārsvavartinām upahāsam kurvan. tivalidam kați-hşdaya-grīvā-motanam kȚtvā. kuncidam angam samkocya, ūrubhyām mastakam parāmsšitvā. dittham adittham vā yadi kaścit paśyati tadā vandate, atha na paśyati tadā na vandate; yadi vā yadi kaścit paśyati tadā sôtsāho bhūtvā vandate, anyathā anyathêti. sanghassa kara-moyanam țșīņām vestir iyam iti manyamānaḥ. aladdham aņāladdham yadā gurv-ādibhyah kimcil labhate tada vandanām karoti, yadā na labhate tadā na karoti; yadi vā lābhe sôtsāhatām karoti, alābhe nirutsāhatām iti. hinam kriyākānda-käle pramāṇam hīņam kftvā. uttaracūliyam kriyakarmanah kālasya vrddhim krtvā. mūgam vă maunena. daddaram mahatā śabdena. sulalidam ca gītena. katham-bhūtam sulalitam? āpacchimam ā samantāt paścimam iti. etair doşair vivarjitā devavandanā kartavyeti, samskstāḥ sarvā bhaktayah Padapūjyasvāmi-kştāḥ, prākṣtās tu Kundakund'ācārya-kṛtā iti. 119. Good behaviour (and) politeness, extirpation of pride, veneration of the world of teachers, and (observance of) tenets of the Prophets, fulfillment of the transmitted religion, cessation of (worldly) deeds" - (these are the aims or fruits of veneration). 120. (citation-śloka.) Good behaviour during instruction is the first requirement. The wellbehaved keeps strict control over himself. Whoever is devoid of good behaviour, where (should) he (acquire) piety, where asceticism! 121. Because it finds fault with the eightfold actions for salvation of the world, that is why the wise ones, those who have escaped the world's hustle and bustle call it "good behaviour”.5 [14]
The Avaśyaka commentaries
The commentaries of Āv.? and Av. already had to be mentioned and characterized literary-historically whilst discussing those texts (on pp. 2950-6°23). Later on, only Haribhadra's commentary on Āv.? I will have to be discussed again.
Of course, the commentaries of the original Avaśyaka deserve much more attention. After having already presented more extensive samples of these that have brought to attention the content and dimension of the tradition to a limited extent, now they should be examined
Oth°instead of OrthoMS.; cp. Hemacandra's Pkt. Grammar IV 174. 2 "ham MS. 3 a-kiriyā and with that salvation are designated as the final aim of veneration (pajjavāsanā, H:
vandanapajjavāsanayā), also in Bhag. II 55 (Weber Bhag. II 201) a passage that H stresses. Literally "dispels" (viņayai). The stanza wants, like VII 33 (above at p. 9'n.) to give an etymology and is therefore referred to as nirutta-gähä. vilīņa(viņīna C!)-samsārā, whereby CH have the variant viniya-s.
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