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one locative and two instrumentals were to be expected. The adjoing prose sentence too has an unfortunate construction, for, kovam is possible as an acc. masc. only, e.g. with niginhissāmi or niginhāmi. Only after niginhitavvam, the motto seems to be completed. (a)datt 'ankurodae (9) =ankurāyapy udayo na datto yena sah; instead of citthe one should like to see viddhe or, still better datthe (10c. abs.) st. 15f. comes, to judge from the address mahārāja, from some other context, a fact which may also hold good for the remaining non-Ślokas of this chapter.
37.
In the missing of a metrical exposition, this chapter does not stand alone, cp.10,14,31. 'Once upon a time, the world was water', thus runs the motto, which, for the first time in this work, is a heterodox one-a second of this type is contained in the next chapter. The exposition, which then starts, elucidates the sentence as follows: 'then the egg was glowing, then the world originated, then it breathed (sāśvāsa)'. The mentioning of Varuna instead of Brahman may belong here, in view of his traditional connection with the waters: 'the world is Varuna's creation to us.' A second non-Jinistic cosmogonical theory (ubhao-kālam etc.) apparently makes the world originate from the sacrifice, under significant absence of any mythical or mystical suggestion. Opposite these two brahmanical ideas, but without expressing an antithesis, only the third one (na vi māyā etc.) leads us on Jaina ground, it asserts the reality and eternity of the world.
What then follows, has quite a new contents, viz. the coinciding of the (monastic) daily course with the course of the sun, regarding which Kappa 5, 6-8-Nisiha 10, 31-34 compared3, also Dasaveyāliya 8,28. A bridge leading back to cosmogony, can, with good intention, be seen in the words paḍuppannam inam soccā (a Śloka-Pāda?) as he has learned that the world (after all) does exist'. But it is also possible that something has been omitted, as had to be stated repeatedly already. Also the sentence 'in the place or in the lowland4 where the sun sets (for him), there', requires the supplement: 'he shall remain till'-viz. till, after its re-rising, he is allowed to move on with the prescribed caution. In the Vedhas,
W. Schubring, Isibhāsiyāim, Commentary 483
| 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 |