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

Page 12

14
Herman Tieken
Nirgrantha
gatiparakkamannú (Cürni, as quoted in the JĀS-edition: aham asmi purusah deśakālajñaḥ ksetrajñaḥ, dešo yena yathā'vacīryate, kalo divaso, kušalo daksah (...) panditah upāyajñah..., as if the text read desakālanne khettanne) (see also ibiden 640, 641 and 643); and Sūyagada II. 1/680: esa dhamme dhuve nirie sāsate samecca logam khettannehim pavedite. In this last instances the compound seems to have been used as a general term. However, note that in the Ayara 1.3.2/109 kheyanne in appamatto kamehim uvarato pavakammehin vire atagutte kheyanne, is further specified in the sentence which follows : je pajjavajātasatthassa khetanne (see furtheron). Furtheremore, Sūyagada 1.15.13/619 : anelisassa khetanne na virujjhejja kenai, may well be translated as "He who knows the place of the incomparable will be hindered by
nothing in his attempt to reach it." 23. AGE II, 1, pp. 302-303. 24. The compound pajjavajāta is found in several other places, but the meaning "accidental
conditions" for pajjava in this compound seems to be restricted to the instance discussed just now. Of all the other instances the one in the Thāna 1.3/399 comes closest to this one in that jāta seems to mean "the whole collection of there as well : ayāriya-uvajjhāyassa nam ganamsi pamca vuggahatthānā pannattā, tam jaha (...) āyāriya-uvajjhāye nam ganamsi je suttapajjavajāte dhāreri te kale kāle no sammam anuppavātettā bhavati (also in the Thāna 1.3/ 400, V.2/439 and VII 544). "There are five situations in which one may discontinue the teachings of the āyariya-uvajjhāya in the gana, namely (...) when he presents the whole collection of textual variants (or : of alternative interpretations) of the sutta, but is unable in time to provide valid refutations." In, for instance, the Thāna III.4/222, however, jäta in pajjavajäta seems to have its full participial meaning : bālamarane tivihe pannatte, tam jaha thitalesse samkilitthalesse pajjavajätalesse "The death of a fool is known as threefold, namely : the leśyās remain (the same), they have lost their brightness, or they have changed (their colour) altogether". The same may be the case in the Thāna V.3/467, in which are enumerated five reasons for reciting the sutta : samgahatthayāte, uvaggahatthatāte, nijjaratthayāte, sute vā me pajjavajāte bhavissari, suttassa vă avvocchittinayatthayāte "In order to subject it to the naya "reflection") samgaha, to subject it to uvaggaha (?), to subject it to nijjara (expurgation ?), or [because (otherwise)] the sutta will be produced by me with textual variants (or : in order that the sutta will be considered for alternative interpretations), or in order to subject the sutta to the avvocchitti-naya." Thāna I 3/399 (suttapajjavajāte) and III 4/222 (sutte... pajjavajāte bhavissati) may be compared with the following passages from the Leumann's Avašyaka-Erzählungen : 43.3 : evam tassa thovam avadhāriyar bhavai avisuddham ca pajjavehim, "In this way he will remember very little, and (only) things which are not pure due to alterations" (see Balbir, AvasyakaStudien, p. 425) and 43.8 : evari tassa anunnāyam pariyatriyam ca bahur thiram pajjavasuddham ca bhavai, "In this way that which has been studied and memorized will be much, will stay and be free from alterations" (see Balbir, op.cit., p. 427). In these instances pajjava has been taken to refer to alterations of the text. In the Avasyaka-Erzählungen 33.48 it has been taken to refer to possible alternative interpretations : jo atthar gāhei savva-pajjavehim