DOI Page / Citation link:
https://doi.org/10.11588/diglit.29591#0394
390
Charpentier, Uttaradhyayanaslltram
Chapter 33.
D.: anantarddhyciyane pramadasthanani uktani tais ca Jcarma
badhyate \ tasya ca kdh prakrtayah kiyati vd sthitir ity adisarndeha-
panoddya karmaprakrtindmakam trayastrimsam adhyciyanam dra-
bhyate | tasya cedam adisutram ||
On the different arts of karman according to the dogmatics
of the Jains cp. Umasvati Tattvarthas. VIII, 2 ff. (Jacobi ZDMG.
60, 528 ff.) The characteristics of karman, of which D. in the
passage quoted above enumerates nature (prakrti) and duration
(sthiti), are, in addition, power (anubhdvci) and space or dimension
(pradesa), Umasvati VIII, 4.
I. S. records a varia lectio: dnupuvvim suneha me, a phrase
well-known to anyone who has gone through our text.
2—3. Cp. Umasvati VIII, 5.
4. Cp. Umasvati VIII, 7 (and I, 9).
5. On the terms quoted here cp. Umasvati VIII, 8; SBE.
XLV, p. 193 n. 2 and the note on p. 210, 21 above.
7. Cp. Umasvati VIII, 9, where we have the terms sad0 and
asadvedya, instead of sdta and asdta. I rather doubt whether sdta-
joy, pleasure’ is a real Sanskrit word, and not some wrong deri-
vation from the Middle-Indian words which we find as sdta- and
asdta- in Pali, and as sdya- and a-sdya- here. However, I am at
a loss to find any probable etymology for these words.
8. Cp. Umasvati VIII, 10 (this applies also to the following
three verses in our text).
9. S. seems to read sammdmiccham tciheva ya, and does not
refer to the reading of our text.
II. Cp. SBE. XLV, p. 194 n. 1 and ZDMG. 60, 530, where
we find an explanation of the terms quoted in the note in
SBE. According to this anantanubandha, pratydkhydina} apratyd-
khydna and sahjvalanci mean ’leading to endless delusion, resig-
nation, non-resignation and incension’, and each one of these four
items is divided into anger, pride, deceit and greed (krodha, mdna,
mayd and lobha). In this way we get sixteen different kinds of
kasdyamohcimya. As for the different species of nokasdyamohamya
the remark in SBE. 1. c. that they are enumerated in XXXVI,
102 is apparently incorrect, as nothing of that sort is found there.
Charpentier, Uttaradhyayanaslltram
Chapter 33.
D.: anantarddhyciyane pramadasthanani uktani tais ca Jcarma
badhyate \ tasya ca kdh prakrtayah kiyati vd sthitir ity adisarndeha-
panoddya karmaprakrtindmakam trayastrimsam adhyciyanam dra-
bhyate | tasya cedam adisutram ||
On the different arts of karman according to the dogmatics
of the Jains cp. Umasvati Tattvarthas. VIII, 2 ff. (Jacobi ZDMG.
60, 528 ff.) The characteristics of karman, of which D. in the
passage quoted above enumerates nature (prakrti) and duration
(sthiti), are, in addition, power (anubhdvci) and space or dimension
(pradesa), Umasvati VIII, 4.
I. S. records a varia lectio: dnupuvvim suneha me, a phrase
well-known to anyone who has gone through our text.
2—3. Cp. Umasvati VIII, 5.
4. Cp. Umasvati VIII, 7 (and I, 9).
5. On the terms quoted here cp. Umasvati VIII, 8; SBE.
XLV, p. 193 n. 2 and the note on p. 210, 21 above.
7. Cp. Umasvati VIII, 9, where we have the terms sad0 and
asadvedya, instead of sdta and asdta. I rather doubt whether sdta-
joy, pleasure’ is a real Sanskrit word, and not some wrong deri-
vation from the Middle-Indian words which we find as sdta- and
asdta- in Pali, and as sdya- and a-sdya- here. However, I am at
a loss to find any probable etymology for these words.
8. Cp. Umasvati VIII, 10 (this applies also to the following
three verses in our text).
9. S. seems to read sammdmiccham tciheva ya, and does not
refer to the reading of our text.
II. Cp. SBE. XLV, p. 194 n. 1 and ZDMG. 60, 530, where
we find an explanation of the terms quoted in the note in
SBE. According to this anantanubandha, pratydkhydina} apratyd-
khydna and sahjvalanci mean ’leading to endless delusion, resig-
nation, non-resignation and incension’, and each one of these four
items is divided into anger, pride, deceit and greed (krodha, mdna,
mayd and lobha). In this way we get sixteen different kinds of
kasdyamohcimya. As for the different species of nokasdyamohamya
the remark in SBE. 1. c. that they are enumerated in XXXVI,
102 is apparently incorrect, as nothing of that sort is found there.