________________
Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( xxviii)
(6)“ Appamālo amatapacatii, pamādo macouno padari, appamatta na miyanti, je pamatta yatha matā.
(Dlip., II. v. 1). III (a) “Cittaň vāva sai kalpăd bhūyo, yadā vai cetayate
atha saunkalpayate, atha manasyati, atha vācan. jrayati, tāmu nămuîrayati, nāmni mantră ckam bhavanti, mantreţu karināņi."
(Chāndogya, VII. 5.1.) (b) "Na tam mätāpātā kayirā aññe vàpi ca ñātākā Saimmāpaņihítain cittam seyyaso nam tato kare."
(Dhp. III. v. 11).
This sequence of thought is entirely lost sight of in the second pair of texts-the text portion of the Chuh-y 11-king original and the Udānavarga--the first three chapters of which deal respectively with impermanence, vanity of human wishes and desire. The trend of thought is that when a man reflects upon the fact of impermanence all around, he cannot but realise the vanity of humau wishes and discover its root in a natural craving for pleasure and enjoyment. Thus the two pairs of texts present a radical change in tone from the optimism of earlier thought to the ascetic or pessimistic outlook of later reflection. But was this change sudden or it came about gradually? The Prakrit Dhammapada bears out the fact that the change did not come about surreptitionsly. As we have already noticed above, its first chapter is devoted to the praise of the Buddhist Eight-fold Path, while the succession of the following two chapters is the same as that of the Páli. The trend of thought implied is that Nirvana or the Supreme goal of Buddhism is reachable by the Eight-fold Path which is but a symbol of 'earnest noss' which aims at complete control over mind. Viewed in this light, the Mahāvastu Dhammapada seems to fall in line with the Prakrit text, though nothing can be definitely stated regarding the former work. If, however, this surmise is found to be correct, the six copies will fall into three pairs representing three successive periods or stayes of literary
For Private And Personal
