DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0041
Introduction
37
their view of the matter; for it is often quite apparent that one
chapter does not stand in the slightest logical connection with
the foregoing or the following one, and to anybody who has
obtained even a superficial knowledge of our text, it must be abso-
lutely clear that we have here matters collected from very different
sources, and connected with each other only by being put inside
the same frame. Jacobi SBE. XLV, p. xxxix ff. already pointed
out the variety of matters treated in our work and the differences
of the method and style in which these matters are dealt with,
facts which must clearly exclude the thought of the TJttaradhyayana
being the work of one single author.
But if there can scarcely be said to exist such a strict plan of
arrangement as the commentators suggest, it is certainly possible to
divide the different chapters from each other on quite other grounds,
and to find in their arrangement at least the traces of a certain
plan — though an unconscious one. For in the TJttaradhyayana, as
well, as in other old Jain texts, we have lectures of very different
content. According to the opinion of the old authorities summar-
ized by Jacobi* 1 the aim of our text is ’to instruct a young monk
in his principal duties, to commend an ascetic life by precepts
and examples, to warn him against the dangers in his spiritual
career, and to give some theoretical information’. This intention is
moreover clearly reflected in the contents of the different chapterss
as I shall now try to make clear by a short investigation.
The last amongst the different aims of our text is ’to give some
theoretical information’. The really old texts of the Jain canon
— e. g. the Acdrdhga, the Sutrakrtdnga and our text — seldom
give real theological or philosophical explanations in the style of
the later -—- mostly prose — parts of the canon. But in the
Uttarddhyayana there are several chapters which contain merely
dogmatical questions, and which may consequently be said only
to give theoretical information. These are the following:
XXIV. Samiio (the Samiti s)
XXVI. Samdydrl (correct behaviour)
XXVIII. Mokkhamaggagal (the road to final deliverance)
detect the connection of the different works or even of the parts or
chapters in one single work.
1 SBE. XLV, p. xxxix.
ArchOr. C harpentier
3
37
their view of the matter; for it is often quite apparent that one
chapter does not stand in the slightest logical connection with
the foregoing or the following one, and to anybody who has
obtained even a superficial knowledge of our text, it must be abso-
lutely clear that we have here matters collected from very different
sources, and connected with each other only by being put inside
the same frame. Jacobi SBE. XLV, p. xxxix ff. already pointed
out the variety of matters treated in our work and the differences
of the method and style in which these matters are dealt with,
facts which must clearly exclude the thought of the TJttaradhyayana
being the work of one single author.
But if there can scarcely be said to exist such a strict plan of
arrangement as the commentators suggest, it is certainly possible to
divide the different chapters from each other on quite other grounds,
and to find in their arrangement at least the traces of a certain
plan — though an unconscious one. For in the TJttaradhyayana, as
well, as in other old Jain texts, we have lectures of very different
content. According to the opinion of the old authorities summar-
ized by Jacobi* 1 the aim of our text is ’to instruct a young monk
in his principal duties, to commend an ascetic life by precepts
and examples, to warn him against the dangers in his spiritual
career, and to give some theoretical information’. This intention is
moreover clearly reflected in the contents of the different chapterss
as I shall now try to make clear by a short investigation.
The last amongst the different aims of our text is ’to give some
theoretical information’. The really old texts of the Jain canon
— e. g. the Acdrdhga, the Sutrakrtdnga and our text — seldom
give real theological or philosophical explanations in the style of
the later -—- mostly prose — parts of the canon. But in the
Uttarddhyayana there are several chapters which contain merely
dogmatical questions, and which may consequently be said only
to give theoretical information. These are the following:
XXIV. Samiio (the Samiti s)
XXVI. Samdydrl (correct behaviour)
XXVIII. Mokkhamaggagal (the road to final deliverance)
detect the connection of the different works or even of the parts or
chapters in one single work.
1 SBE. XLV, p. xxxix.
ArchOr. C harpentier
3