Rushibhashit Sutra

Author(s): Vinaysagar, Sagarmal Jain, Kalanath Shastri, Dineshchandra Sharma
Publisher: Prakrit Bharti Academy

Page 467

appears a second time, like Bahuya in 14; The case is different in 39. virata before the present name is both times the result of a conjecture, though not a far-fetched one.
All suffering brings along (new) suffering, (and already) the condition of desire (sotsukatva) (is) suffering. 'By penance, suffering is neutralized. The suffering appearing in it, must be borne. What suffering is thought of, is expressly stated in st. 1: “The talk of people should not lead the person whom it concerns (ākṣipta) to abandon penance and self-control (na tyājayet tapaḥ-samyamau). The contrast to the duşkara-caryā forms the arişta-caryā, which probably is hidden behind the transmitted rattha-cariyā. St. 2 ff. again take up the saūsuyattaņa of the motto. In st. 4 °ejjāsi against the metre, a hienomenon familiar from Āyāra, Sūy., Utt., and Dasav., in prose below 40,1.11.
'On this side (one is fastened) by a double (rope), in the beyond only and alone by Guna'. The popular pun. Regarding āram (ārāt) and pāram cp. āram pāram ca (thus against the metre Sūy. I 6,28: correct āram and param Sūy. I 2,2.8). St. 1 elaborates the loss of the binding by a simile: A loosener of the best binding, the pivot (samyā) at the chariot breaks in worldly life (iha surmised for iya) and drops. As from the body of the chariot (kosā abl.) the pivot, thus the guilt should separate (from you), just as the peg of the spockes (ara-kīda) abandons the binding, ‘To understand samiyam as samyak is not permitted by the vā (=iva) following it, still the word does appear in this meaning in the following chapter. The final reflection in prose recalls 7. By the way, the rhythm of the stanza rings through it.
'So long as birth (happens), so long karman (operates). By karman, propagation (prajā) can be, and it is being accumulated and used up according to law (samyak).' The exposition in which the acc. pl. masc. samvāsāim and vippaogāim (1.12) are probably analogies rather than archaisms - says in prose that by retained
466
H
ARTE Y TITS