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possibly mean the Candalas of the place Vātadhāna, which would certainly not be mentioned, but only the inhabitants of the ‘borough' concerned. For the combination with kuntāra cp. the frequent juxta-position of (a)raņņa and gāma, among others above 14,1.6 f. For sayā, one would expect savvattha with these designations of place. udumbaka (4) instead of obaru. Correct vice jatā (15) = yadā would be sadā. pakati (16) like nikkhati 26, 14, kata 28,12;36,15, mata 45,14, perhaps also 14,8; kita 45,45.
25.
Like the 20th chapter, the 25th too is not an original product, but a loan. Its character as a fragment stands out even more boldly, as the removal from a greater, unknown context becomes clear by the beginning tae ņam (cp. OLZ 1932, 145). Ambada (or Ammaļa) is canonically known from the Uvavāiya (389116), but is not introduced there as a parivrājaka. His partner Jogamdharāyaṇa, after whom, properly speaking, the chapter ought to be named, is if identical with Udayana's Minister Yaugamdharāyaṇa, likewise a Brahmin, but he speaks as a Jaina here. According to Abhidhānarājendra, he appears in a story of the Āvassaya-Cunni. Ambada now questions him (1.) why he does not live as a brahmacārin, just as he himself has renounced sexual desire (gabhha-vāsāhi instr. probably= garbha-varsebhyaḥ and 1.50 °șeșu), Yaugamdharāyaṇa replies that men are carried away (hārita) by all sorts of 'appropriations' (ādāņa)' i.e. evil actions (pāpa karman), and out of this bondage then follows sexual activity. He thus means to make Ambada undarstand that renunciation alone, of which the latter bosts, is not enough. He who, however, (2) lives according to monastic ethics (1.16ff; ti-guttā 1.21 is out of place), for him (3) women with their allurements (1.34f.) do not even enter the spiritual horizon.
This representative of a motto is followed, from 1.38 onward, likewise as in 20, by an exposition. It states in the beginning (4.) that 'freedom from desire (rāga) exists in a person who does harbour desire (sarāga), but in a certain direction (apekşya) is no longer subject to infatuation (moha)'. This is, it is true, the contrary of what was taught in the beginning, where sexuality was considered
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AYIA 15 HATS
| SR No. | 006236 |
| Book Title | Rushibhashit Sutra |
| Original Sutra Author | N/A |
| Author | Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma |
| Publisher | Prakrit Bharti Academy |
| Publication Year | 2016 |
| Total Pages | 512 |
| Language | Hindi |
| Classification | Book_Devnagari & agam_anykaalin |
| File Size | 33 MB |