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INTRODUCTION
117
those accepted by us, yet Pt. Manoharamuniji has not accepted them. And he has given no reasons for rejecting them.
What we have written about Pt. Manoharamuniji's recension concerns only those places where our accepted readings differ froni those accepted by Dr. Schubring, because we have no time and energy to examine the entire recension. Yet some defects of Pt. Manoharamuni's recension which caught my attention while writing this note on the 18 places are as follows:
1. The 3rd gāthā on p. 215 of our edition and 1st gāthă in Dr. Schubring's edition contain the reading tamarsi vā jadhā netā tadha dhammo jiņāhito. In its place Pt. Manoharamuniji has accepted tamamsi vādadhane vā tadha dhammo jiņāhito. In fact, one manuscript utilised by us and the three manuscripts belonging to a Bhandara in Patan yield the reading tamañsi vā dadhā netā tadha dhammo jināhito. Here the scribe has written 3 for 5 (in ) With regard to this reading, the Sanskrit commentary in Dr. Schubring's edition imagines the word vädadhāne and then remarks that the meaning of it is not known. This wrong reading vādadhane has been accepted by Pt. Manoharamuniji. Whatever he has written in its justification is altogether out of place, looking to the context and the reading yielded by the manuscripts.
2. The 6th line on p. 230 of our edition contains the reading kā gati ? katividhå gati ? kassa vā gati ? The middle portion of this reading, viz. katividhā gati is not found in Dr. Schubring's edition as also in Pt. Manoharamuniji's edition which follows Dr. Schubring's. Of the three manuscripts belonging to a Bhandāra in Patan and utilised by Pt. Manoharamuniji, the two bearing Nos. 752 and 10083 contain this portion, whereas the manuscript bearing No. 6872 alone does not contain it. Yet Pt. Manoharamuniji has neglected the necessary portion available in the manuscripts. Here there are ten questions with their answers. The answers to the 7th and the 8th questions are given in the reverse order. In short, the portion 'katividhå gati ?' is original.
3. The 4th line on p. 232 of our edition contains the reading gativāgaranagaṁthão pabhiti jāva samānitam imam ajjhayanam tāva imo bio pādho dissati tam jahā—". From this reading, it becomes clear that two recensions of Adhyayana 31 were prevalent. This reading is given in the form of the preface (utthānikā) to the second recension in order to indicate where the second recension differs from the first. The meaning of this reading is: "This is another recension of the 31st Adhyayana from gativyākararanagrantha (=the treatment of gati, contained in the first recension of the 31st Adhyayana) to the end of the first recension of the 31st Adhyayana". But Pt. Manoharamuniji has
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