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Jātaka I 50, 4. In st. 24, read dhimato, as in 38. Side-pieces to nanhāto(28) vide 38,12. In 28b, an attempt to make something out of what is given in HD. (a)nila (29) with Dasav. 10,3, better (a)nila according to Hem. 1,228, and correspondingly anala 24, 24; atta instead of atta also Utt. 9, 10. āgamo (33), constituted from āgamam, means, unless something entirely different is at the root, the acquaintance' (with the trees) and corresponds to the preceding vinnāņa, The Dvandva āņā-koha (35, -kova 37) is in sing. instead of pl. The first word refers to ņar 'inda and jin'inda, the second to desiya and saranna. Re 38a cp. Dasā 7 evam khalu (..... bhikkhu-padimam) ahāsuyam.....sammam kāenam phāsittā pālittā .....bhavai. There, bodily achievement in wider sense is referred to, here the kāya-sparśa is absorption through the ear. St. 39-41 are, examples for 38.c.d. In 40, we have a reminiscence of Dasav. 2,8. But where as there, the agandhaņa snakes as the nobler species do not suck up again their poison from the wound caused by their bite, as the gandhaņa do this despicable action is here wrongly asserted just with regard to them. The ruppi = rukmin (41) of the records was surely permitted to be changed to sappa. palittão (42) sc. gehāo like 35,13. Whereas in 9,15f., we see the possession of magical powers (riddhi) mentioned positively or at least indifferently, their appreciation (gārava) and enjoyment (āsvāda) is called pernicious in st. 43. A pleasureaccentuated action (sātā-kamma) has trouble as its consequence, just as a lover in the end receives poison from woman's hand. Thus under the supposition that 44b is correctly emended. In a and c, the subject of the action and the latter itself have in like manner mentally to be added, viz. in c the fish, which, as it plays about in the water, gets at the bait (āmisa), whereas the manifold interpretations which may have, shall not be discussed here. That g(r)āha (so also 9,17: 24,36) appears as neutre, is scarcely correct. (tehim 47) sc. tanhāe sāteņa ya; tābhyām kāraņābhyam kịcchram vrttam jagat. In appā (49), the nom. stands instead of the gen. St. 51 makes the wise man be 'a match for the celestial creator'. Whereas the latter (allegedly) creates the body, the former arrests activity, and thus removes corporality, which (52) is absurd for him. Here tittaehim = *trptakaiḥ is to be conjectured for bhijjaehim on the basis of the frequent cases of confusion
W. Schubring, Isibhāsiyāim, Commentary 487
| 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 |