DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0335
Commentary: Chap. 13
33i
derable degree of probability draw a conclusion concerning the con-
tents of the ancient legend which was the origin of both the Jain
and the Buddhist tales, and ot which out of the texts in their
present state an accurate reproduction may be pieced together.
After an introduction, which is contained in the prose version of
the Jataka and in the Jain tales, there followed a conversation
between the king and the messenger (2 vv. = vv. 9—10, g. 1. 3);
then, probably, the prose version related that the king went to see
the ascetic, and that he spoke to him, his words occupying two
or three verses (= vv. 12. (13). 14, g. 8. (9). 10). The ascetic
then replied in six verses (= vv. 16. 17. 18, s. 6. 7., gg. 11 —16), in
which he reminded him of their respective former existences. After
that he exhorted him to abandon worldly pleasures (four verses?
= vv. 20. 21. 22. 26, gg. 17—20). The king replied in two (three?)
verses, telling him that he was unable to do so (= vv. 27. 30, gg.
21. 22. (23)). After that the ascetic made a final speech in some
three or four verses (= vv. 31. 32. 33, gg. 24-—28). The total sum
of verses in the original legend would be twenty-three or twenty-
four. The concluding part was probably in prose.
I have dealt at some length with this topic, as it seems to me
to be of the greatest importance for a right understanding of the
whole origin and growth of the legend and of its different versions.
13. Cp. Jat. 498, g. ioa: rammam . . . avasatham.
14. Cp. ibd. iob: nariganehim paricarayassu, and cp. Leu-
mann 1. c. VI, 23 n. I have introduced pariyarayanto into my
text, as S. gives it as a pathantara.
15. S. evidently reads vaJcfcam instead of vayanam, which is,
however, quoted as a pathantara.
17. According to S. this verse does not occur in the Curni.
18. Cp. Jat. 498, g. 15. Concerning duhao gayanam cp
Leumann 1. c. V, 136. Instead of vasty a read vaslma (Leumann).
19. vucchamu is = avcitsma (Pischel § 516), but with a weak
root-form (*utsa- for vatsa-).
20. S. also recognises a varia lectio aycinam eva anucintaydhi.
22. D. quotes this verse:
na pita bhratarah putra na bharya na ca bandliavdh \
na saktd maranat tratum magna samsdrasagare ||
25. The reading ikkagam (B1) would restore the metre of the
first hemistich.
33i
derable degree of probability draw a conclusion concerning the con-
tents of the ancient legend which was the origin of both the Jain
and the Buddhist tales, and ot which out of the texts in their
present state an accurate reproduction may be pieced together.
After an introduction, which is contained in the prose version of
the Jataka and in the Jain tales, there followed a conversation
between the king and the messenger (2 vv. = vv. 9—10, g. 1. 3);
then, probably, the prose version related that the king went to see
the ascetic, and that he spoke to him, his words occupying two
or three verses (= vv. 12. (13). 14, g. 8. (9). 10). The ascetic
then replied in six verses (= vv. 16. 17. 18, s. 6. 7., gg. 11 —16), in
which he reminded him of their respective former existences. After
that he exhorted him to abandon worldly pleasures (four verses?
= vv. 20. 21. 22. 26, gg. 17—20). The king replied in two (three?)
verses, telling him that he was unable to do so (= vv. 27. 30, gg.
21. 22. (23)). After that the ascetic made a final speech in some
three or four verses (= vv. 31. 32. 33, gg. 24-—28). The total sum
of verses in the original legend would be twenty-three or twenty-
four. The concluding part was probably in prose.
I have dealt at some length with this topic, as it seems to me
to be of the greatest importance for a right understanding of the
whole origin and growth of the legend and of its different versions.
13. Cp. Jat. 498, g. ioa: rammam . . . avasatham.
14. Cp. ibd. iob: nariganehim paricarayassu, and cp. Leu-
mann 1. c. VI, 23 n. I have introduced pariyarayanto into my
text, as S. gives it as a pathantara.
15. S. evidently reads vaJcfcam instead of vayanam, which is,
however, quoted as a pathantara.
17. According to S. this verse does not occur in the Curni.
18. Cp. Jat. 498, g. 15. Concerning duhao gayanam cp
Leumann 1. c. V, 136. Instead of vasty a read vaslma (Leumann).
19. vucchamu is = avcitsma (Pischel § 516), but with a weak
root-form (*utsa- for vatsa-).
20. S. also recognises a varia lectio aycinam eva anucintaydhi.
22. D. quotes this verse:
na pita bhratarah putra na bharya na ca bandliavdh \
na saktd maranat tratum magna samsdrasagare ||
25. The reading ikkagam (B1) would restore the metre of the
first hemistich.