Word OE in Some Canonical Jaina Texts

Author(s): Hermen Tieken
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf

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Herman Tieken
Nirgrantha
clearly represents an ad hoc solution. As earlier argued by me, the original text must have read savvappagam pi ukkassam (sarvalpakam api utkarşan) and akammāse (akalmāsaḥ) : Pulling out a thing (ukkassam), however small it is (savvappagam pi), one should remove (vihuniyā) everything which is lying deep (or : is hidden; numam). Not believing (this to be necessary; appattiyam, negated present participle of pattiya-) (being innocent, 'akalmāsa), therefore the spotless [deer) has died. The only room for argument seems to be whether the text had been corrupt first or whether the corruption is the result of editing. A more complicated instance is furnished by the word tānae in Süyagada 1.1.1.5/5. I quote the passage together with the second line of the preceding verse :
mamāti luppati bale annamannehim mucchie (4cd) vittam soyariyā ceva savvam etam na tānae
samkhãe jiviyam ceva kammuna u tiuttai (5). In the commentaries tanae is translated with trāyate. Conformingly, tāna- has been explained as a denominative verb of t(r)ana. It should be noted, however, that this seems to be the only instance of this verb. In support of this derivation several supposedly parallel passages have been advanced. E.g. Sūyagada 1.9.5/441 : mätā pitā nhusā bhāyā bhajjā putta ya orasā/nālas te tava tānāe luppamtassa sakammunā //, ibidem I.2.3.16/158 : vittam pasayo ya nātayo tam bale saranam ti mannati Vete mama tesu vi aham no tānam saranam ca vijjai /1, and ibidem 1.13.11/567a : na tassa jati va kulam va tanam. The verbal agreement of these passages with the verse under consideration should not close our eyes for the fact of the isolated existence of the verb täna-, which remains striking, especially as it does not concern a technical or special term. Moreover, these so-called parallels are counterbalanced by another, a well-known Sanskrit saying : athitir bālakaś caiva strijano nrpatis tathā/ete vittam na jānanti jāmātā caiva pañcamah //38. On the basis of this pa:allel it is tempting to "emend” the phrase na tānae into na ānae, which would lead to the following translation : He is greedy; infatuated then by this then by that, he, a fool, is broken. Possessions, even (or : and (ceva]) sisters born from the same mother (soyariya), all this he does not acknowledge. But only by (acting with) deliberation (samkhae) (one's whole) life long one escapes from karma. It is not difficult to see how the rare word canae would have been introduced for original anae as a result of a reinterpretation of the verse in the light of the supposed parallels such as the Sūyagada 1.9.5/441. In this connection it should be noted that this latter verse is also found in Uttarajjhayana 6.3/164, which would indicate that we have to do with a well-known, free-floating, verse.