Book Title: Rushibhashit Sutra
Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy
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He has also discussed the text variations available in the existing manuscripts, as such neither an elaborate commentary on this matter is necessary nor do I consider myself an authority on that subject. Still I feel the need of reediting of the original text edited by Prof. Schubring, from the view point of language.
As far as the language of Rishibhashit is concerned, it is the ancient form of Ardhamagadhi, the similarity of which with Sanskrit is evident at places. According to the antiquity of language, it can be placed somewhere between first Shrutaskandha of Acharanga and Sutrakritang/Uttaradhyayan. Whereas, an influence of Maharashtri Prakrit can be seen in Sutrakritang and Uttaradhyayan, Rishibhashit can be said to be generally free from the influence of Maharashtri Prakrit. Although, at some places, word forms appear to be influenced by Maharashtri Prakrit, Proper study reveals that this influence must have come only through the mistakes of transcribers.
For example, out of the fortyfive chapters in Rishibhashit forty three contain the word Buiyam or Buitam. Out of these forty three, thirty six mention Buitam and only seven mention Buiyam. Certainly, the word form Buiyam conveys the influence of Maharashtri. But it is not logical that the original author would use the form Buitam in thirty six chapters and Buiyam in seven chapters. It is clear that the form Buiyam must have inadvertantly come due to the carelessness of the transcribers and influence of Maharashtri on them. Same is the case of Jadha and Jaha, Mossikar and Moosiyar, Tati and Tai, Dhaota and Dhooyam, Loye and Loge. At the end of fortieth chapter Jaha and Jadha have been used in same line (Jaha Balam Jadha Veerayam). Certainly, such use would not be to the liking of the author; this variation must have come due to passage of time.
Also, whereas in the third, twentyfifth, and fortyfifth chapters, use of only the Jadha form in seen, in the ninth, twelfth, twentysecond and twentyeighth chapters the word Jaha has been used. As such the question worth a consideration is that, was the original form in different chapters retained during compilation? Or these variations are due to later influences. Generally speaking Rishibhashit contains the use of first person
224 इसिभासियाई सुत्ताई
