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English translation by George Baumann
rather, often just touches the content and ignores many stanzas and stanza-groups entirely. In fact, since both works sometimes do not harmonize among themselves - e.g. chapter VII is ignored only by the Bhāșya -, they do not permit in any way a restoration of the second Niryukti-edition.
Third Edition. Haribhadra explains in a final colophon to be made known later, that he sticks to Jinabhata's text. This editor possibly entered the fifth excursus (XIV) on Āv. IV 10 in which the summary 44 is dealt with in over one hundred gāthā-s. Probably this excursus had been previously an independent small writing that Jinabhadra had composed and, for this reason, it will be discussed below, p. 58The Cūrņi presents, in place of XIV, a completely independent handling of the subject so that it does not seem to recognize Jinabhadra's versification as a part of the Niryukti.
Whatever else of the Niryukti stems from Jinabhadra is hard to say; certainly he has balanced some things and better joined others. Thus he has undertaken changes in a small way that make our text-historical studies more difficult. Perhaps the 12 gāthā-s (XVI 1-12) preceding the Samgrahaņī that illustrate the summary 62 (in Āv. IV 10) through two examples originate from him.
Finally, about twenty interpolated stanzas should be mentioned that Haribhadra explicitly includes, but which are missing in the Cūrņi. Jinabhața must have given them full acceptance, because until then they have appeared sporadically -some, perhaps, since a long time - in certain manuscripts. Haribhadra calls these insertions (which record differing or agreeing traditions, or inclusion of other additions) anyakartyka (once each, anyakyta & bhinnakartyka) "ascribed to another author”. The first is found in the stanza-group II 97-109, where in 97-105 the previous life of the first prophet is sketched, to which 106-109 adds a dogmatic exposition. The previous life divides itself according to the present text that Jinabhadra and Haribhadra accurately render into eleven existences in the following manner: 97. .' 1. The satthavāha Dhana provides monks who have joined his caravans with
proper food; for that purpose, in sequence as a human being in Uttarakurā, as a god in the Sohamma kappa, as King Mahabbala in mahāVideha, as God Laliyanga in the Isāņa kappa, as King Vairajangha in mahāVideha, as a human being in Uttarakurā, as a god in the Sohamma kappa,
reborn as the son of a doctor in mahāVideha, 100 f. he heals a sick monk 1024. 10. and arrives because of that in the Accuya kappa. 102. 11. In the next existence he becomes the son of King Vairaseña 103-105. the cakravartin Vairanāha who attains the candidacy to a life as a prophet.
'It is easy to prove that stanza 98 originally did not belong in this context. It refers to a special tradition that exists, as a variant, parallel to that depicted in 99-105. Therefore, we have to break up the above sequence of existences into a double list:
1. satthavāha Dhana, 2(7). human being in Uttarakurā,
3(8). god in Sohamma kappa, 4. King Mahabbala IV (9). Son of a doctor, 5. God Laliyanga, V (10). god in Accuya kappa, 6. King Vairajangha, VI (11). cakravartin Vairanāha.
ini & non oo oi
O
There is no page 58 in the original text. Translator.
83
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