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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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and objects being presupposel. A phrase "yaliha panta na gāilhali" occurs in à Jātaka verse (Fausböll, III. p. 508 f.), and gadhali is explained in the commentary as meaning "gādhar patiltham na labhati” ie., “(where wisdom) gains no footing,"
Verse 29.--Sarvi= Pāli sabbe, Sk. sarve. The Prakrit form almost coincides with the Sanskrit, the i replacing the F, a feature which is very common in the Prakrit of our text. Anatmati= Păli anattuti (anatta + iti). Sk. anātméti (arātmā titi). This is another instance of vowel sandhi, similar to dukhali in v. 28, and anicati in v. 27. The Prakrit form keeps closer to Sanskrit. Such instances as these may, we think, have been the results of the process of Sanskritization of an older Buddhist dialect. No Buddhist conception has been so much misunderstood by critics, both ancient and modern, as that of nātmā, which literally means '10-soul.' The negative form of the word ātmā or ātman does not imply the negation of all the idea of & percepient. It implies indeed the negation of the older Upanishadic theory of the soul as an unchangeable substratum of all changes and mental functions as well as of the naive animistic notion of an in-dwelling spirit capable of going out and coming into the body at its sweet will, a notion which is prevalent among all ancient peoples. The Buddhist theory of 'no-soul replaced these older ideas by a psychological theory of the mind as a stream of consciousness. The verse under notice does not seem so much concerned to bring out the philosophical idea of no-soul 'as to accentuate the necessity of renunciation. Cachuma= Pāli cakkhumā, Sk. cakşnışmān,' he who has eyes to see.' In this instance the Prakrit keeps closer to Pāli. For the change of kkk into cl, compare rachati for rakkhati (I. 13, 14), and avechili for avekkhali (I. AS, 16). We also meet with a reading cakhuma in the next verse. The change is from ks through assimilation into kkh, which is first palatalised into cch, and is then reduced to ch. for facility of pronuociation, Ma for Srān is an instance which shows that the Prakrit like Pali has done away with the final consonant, so that the equation would be ma=mā, but since our Prakrit has no long vowel, the ū is shortened into a. The interest of the reading pasuti cachima instead of prajaya pasati as in verse 27, and prañae grulhati as in verse 28, lies in the fact that it makes manifest the underlying metaphor of wisdom regarded as an eye or mode of perception, the prajtū being considered as the prajñü-cakşu.
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