DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0361
Commentary: Chap. 20 — 21.
357
viviktacaryaydiva caritavyam ity abhiprayena saivocyate | ity anenci
smnbandhenayatasyasyadhyayanasyadisutram ||
1. Campa, the capital of Ahga, seems to play about the
same role in the old Jain texts as Rajagrha amongst the Buddhists.
This points to the time of Ajatasatru rather than to that of Bim-
bisara (cp. IA. 43, 178).
2. Pilmnda does not sound like an Indian name. As the
man came from Campa it may possibly mean some place on the
coast of Burma.
3. sasattvd ’big with child’, cp. dpannascittvd &c.
6. S. himself seems to read: jovvanenci ya cippunne (= dpur-
iiah), but he mentions our reading as a pcithdntara.
7. About Dogundayci cp. note on XIX, 3 above.
8. vadhyamcmdandni raktacandanakanavirddini tdih sobhd
yasya sa vadhyamandanasobhdkah (sic! probably for °sobhakah)\
sobhdga- (instead of °sobhaga) may possibly be a form with leng-
thening of the suffixal vowel, karavira (or Icana0, p. kanavera)
is ’Nerium odorum’; from its flowers the garlands were wreathed
which were slung around the necks of sentenced criminals.
11. The first line of this verse has been variously read and
explained, cp. SBE. XLV, p. 109 n. 1. D. apparently reads sam-
gam ca, while Jacobi means sagganthci0 = sagrantha0 to be the
correct reading. But according to my opinion S. is quite right
in reading 'saggantha0, and taking it to be = asadgranthci0 ’con-
nection with bad people’.
12. The forms tend- &c. (instead of thena- = stena-), which
are the only ones occurring in AMg., are enumerated by Pischel
§ 307. atenaga-, which is undoubtebly the correct reading, must
be = *astdinyaka-.
13. kdlena kdlam is wrongly explained in the comm., cp.
SBE. XLV, p. 109 n. 3. According to D. we must read asaccam
dhu instead of ascibbham, which would probably suit the meaning
much better.
1 5. piijd cdtra paraparivddariipa, to be rendered by ’calumny,
slander’.
16. S. himself reads uinti = udyanti, but mentions the varia
lectio uvinti.
17. sldanti samyamam prati sithillbhavanti D. — vahijja is
explained by vyatheta, calet.
357
viviktacaryaydiva caritavyam ity abhiprayena saivocyate | ity anenci
smnbandhenayatasyasyadhyayanasyadisutram ||
1. Campa, the capital of Ahga, seems to play about the
same role in the old Jain texts as Rajagrha amongst the Buddhists.
This points to the time of Ajatasatru rather than to that of Bim-
bisara (cp. IA. 43, 178).
2. Pilmnda does not sound like an Indian name. As the
man came from Campa it may possibly mean some place on the
coast of Burma.
3. sasattvd ’big with child’, cp. dpannascittvd &c.
6. S. himself seems to read: jovvanenci ya cippunne (= dpur-
iiah), but he mentions our reading as a pcithdntara.
7. About Dogundayci cp. note on XIX, 3 above.
8. vadhyamcmdandni raktacandanakanavirddini tdih sobhd
yasya sa vadhyamandanasobhdkah (sic! probably for °sobhakah)\
sobhdga- (instead of °sobhaga) may possibly be a form with leng-
thening of the suffixal vowel, karavira (or Icana0, p. kanavera)
is ’Nerium odorum’; from its flowers the garlands were wreathed
which were slung around the necks of sentenced criminals.
11. The first line of this verse has been variously read and
explained, cp. SBE. XLV, p. 109 n. 1. D. apparently reads sam-
gam ca, while Jacobi means sagganthci0 = sagrantha0 to be the
correct reading. But according to my opinion S. is quite right
in reading 'saggantha0, and taking it to be = asadgranthci0 ’con-
nection with bad people’.
12. The forms tend- &c. (instead of thena- = stena-), which
are the only ones occurring in AMg., are enumerated by Pischel
§ 307. atenaga-, which is undoubtebly the correct reading, must
be = *astdinyaka-.
13. kdlena kdlam is wrongly explained in the comm., cp.
SBE. XLV, p. 109 n. 3. According to D. we must read asaccam
dhu instead of ascibbham, which would probably suit the meaning
much better.
1 5. piijd cdtra paraparivddariipa, to be rendered by ’calumny,
slander’.
16. S. himself reads uinti = udyanti, but mentions the varia
lectio uvinti.
17. sldanti samyamam prati sithillbhavanti D. — vahijja is
explained by vyatheta, calet.