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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 121 )
Dhamu sucarita cari, which corresponds to the Pāli whammar xvcarilari corr, reminds us at once of the Taittiriya coinmand harmo'n carne (i.e., 'fulfil the lav'-moral but not discordant with the cosmic). This expression, when coupled with a pramajea, reminds us of another Taittiriya command harmán na pramailitaryan', i.e., 'one should not siverre from the principle' (see Taittiriya Up., I. 11. 1). In rucarita cari we have another instance of a Buddhist expression where a past participle sucarita is used as a coynate adverb (cf. supraudhu pranjhati, Magava., V. 4 ff.). For dhamacari compare a variant dhamayari in l. cm, 30-apother evidence of the ir terchange of « and y. As to seati M. Senart thinks that it rests “not on the usual form seli, but on the form sayali, aya being written e". But it would have been, perhaps, more correct to say that it is a compromise between geti and sayali, evincing a tendency to incline to the latter form. That the normal use is aeti is clear from I. cro, 30. The word seati is significant as showing how the Buddhist verse dwells upon the idea of sleeping; here it means the enjoyment of a blissful rest, i.e., Nirrāna. Asmi= Pāli asmin, Sk. (18min. In the Prakrit of our text 3m, unlike the Pāli, is nowhere changed into mhi. Parasa= Pali purassa, a form with a genitive termination but used in a locative sense (cf. sagaraudasa for samkārakūtasmin, I. r9, 3). Yi=Pāli cir, the usual form being ya (see Magava.. vv. 4 f.). Tie of yi is, perhaps, due to a desire to maintain a rhythm with the i of the previous word asmi,
2 uthanena apramadena sañamena damena ca divu karoti medhavi ya jara nabhimardati o
(AS, 7)
Cf: Dhammap., v. 25 + (Appamūdav. v. 5):
Utthāliena appamāıleria sanñamena damena en Dipam kayirātha medhavi yam ogho nâllikīrati.
CF. Ulānav., ch. iv. (“Purity "), v. 5 :
" Thio wine nian thuonghi carnestress, virtue, and purity makes hiniself an island which 110 flood can submerge."
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