Uttarajjhayanan Sutra XIV Usuyarjjarah

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The article, authored by K. R. Norman, delves into Uttarajjhayana-Sutta XIV, titled "Usuyārijjarah," and its relationship with similar stories found in the Pali canon (Hatthipala-Jataka) and the Mahabharata. The story centers on Usuyāra, a purohita (priest/minister), whose two sons decide to renounce the world and become Jain monks.

The Core Narrative:

• Renunciation: The sons' decision to become monks is met with their father's disapproval and attempts to dissuade them.
• Following the Sons: When the sons leave, the father follows them.
• Wife's Renunciation: The father's wife, in turn, follows him.
• King's Involvement: The king proposes to confiscate the father's property, but the queen dissuades him. The king then also renounces the world, and the queen follows him.

Comparative Study of Texts:

Norman's analysis highlights the significant parallels between the Uttarajjhayana-Sutta and the Pali Jataka. He notes that while the stories are essentially the same, there are variations, such as the Jataka featuring four sons instead of two. Western scholars had long recognized these connections, leading to earlier comparative studies by Leumann, Franke, and Charpentier.

Metrical Analysis:

Both the Pali and Prakrit versions of the story are told using a mixture of śloka (sl.) and trishtubh (tr.) meters. Norman meticulously examines the verse distribution and identifies common verses, noting that direct parallels are not numerous. He points out that śloka verses often represent later additions, while trishtubh verses are generally considered older. He also observes that in mixed-meter narratives, an earlier version might have been entirely in trishtubh, with śloka verses being later insertions.

Detailed Verse Analysis:

The article provides detailed analysis of specific verses, comparing the readings and interpretations across the Jain (Uttarajjhayana-Sutta), Buddhist (Jataka), and Sanskrit (Mahabharata) traditions. Key points of discussion include:

• Verse 9 (Jataka g. 4): The father's advice to his sons about the duties of a brahmana before renunciation. Norman discusses linguistic variations and interpretations of words like ahijja vs. adhicca and jāyā vs. tāyā.
• Verse 18 (Jataka): This verse discusses the impermanence of the soul, using analogies of fire in wood, butter in milk, and oil in sesame seeds. Norman engages with different textual readings and the commentary of Devendra, highlighting potential misunderstandings of the original meaning, particularly regarding the analogy of fire and the fire-stick. He contrasts this with a similar passage in the Sūyagaḍama, suggesting a potential contradiction resolved by re-interpreting the Uttarajjhayana verse to mean the soul is in the body, like fire is in the fire-stick.
• Verse 19 (Jataka): This verse presents the Jain view of the soul's permanence, its immateriality, and the cause of bondage and rebirth. Norman examines variations in readings and the linguistic analysis of terms like indiyaggejjha and niyaya.
• Verse 20 (Jataka g. 10): This verse discusses past ignorance and commitment to future right action. Norman identifies a potential misplacement of this verse and clarifies the interpretation of the verbs and pronouns, correcting previous translations that seemed to misunderstand the tense and subject.
• Verse 27 (Jataka g. 7): Norman suggests this verse, dealing with the timely death of those who embrace renunciation, might be misplaced in the Uttarajjhayana and that its śloka meter indicates it could be a later addition.
• Verses 44-45 (Jataka g. 17): These verses relate to renouncing worldly possessions and pleasures, with Norman discussing textual variations and possible misinterpretations by scribes.
• Verse 46 (Jataka): This verse, dealing with birds and bait, is identified as a likely addition to the Uttarajjhayana story, evidenced by its śloka meter and its presence in the Mahabharata. Norman clarifies its meaning by comparing it with Sanskrit parallels.
• Verse 48 (Jataka g. 20): This verse, describing an elephant breaking free from its bonds, is the only parallel verse not found within a dialogue. Norman analyzes its placement and proposes a different interpretation of the name Us(suyāri) and the verb vae, suggesting it refers to King Iṣukāra moving to his destination.

Conclusions:

Norman concludes his study by summarizing the evolution of the story:

• Oldest Core: Six common trishtubh verses form the oldest part, covering the sons' renunciation, the father's pursuit, and the wife's following.
• Early Additions: Śloka verses were added early on to cover the sons' replies, the queen's dissuasion, and the king's decision to renounce.
• Jain Specifics: Two trishtubh verses presenting the Brahmanical and anti-Brahmanical views on the soul are likely original to the Jain tradition or retained by them.
• Further Additions: Both versions have separate introductory and concluding verses, with the Uttarajjhayana adding śloka verses also found in the Mahabharata, including one about birds and greed.
• Independent Developments: The details about the queen's renunciation may have been independently added by each tradition to mirror the wife's actions.

In essence, the article is a rigorous philological and comparative study that dissects the historical layers and interconnections of a significant narrative within Jain and Buddhist literature, illuminating how stories evolve and adapt across different religious and linguistic traditions.