Rushibhashit Sutra

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

Page 469

conclusion of the chapter tries to explain this, where we read; 'He who has fear (in the world), must become a monk,.... he who cheats (māyin) must practise cunning, he who is homesick, go into his country, he who is hungry, must eat, he who is thirsty, drink, he who wants to teach another, use a text-book (śāstra)'. The second of these assertions (abhiuttassa sa-vahaṇa-kiccam) is incomplete. Now we are in the fortunate position to be able to check chapter 10 by Nāyādhammakahão 14 (190 b ff), and we read there: abhiuttassa paccaya-karaṇam, addhāṇa, parisantassa vāhaṇa-gamaṇam-kiccam' he who has been attacked, must have courage, he who has got tired from the road must go by a vehicle.' It is characteristic of the transmission of the Isibhāsiya that such gaps can be demonstrated, to which is further added that the sa in savahana no doubt has its place before desa-gamana. For in Nāyādh. we read: ukkaṇṭhiyassa sa-desa-gamaṇam.
Towards these facts, especially the one mentioned as the first, viz. that of becoming a monk, the whole specifying prose of the chapter is steering. The sections preceding them. viz. the thoughts which Minister Teyaliputta, who was deeply grieved and embarrassed by the sudden disfavour of his prince, entertained after vain attempts at suicide, and after the comforting words of his former wife Poṭṭilā Mūsiyāradhūtā have nothing to do with the moto, nor have therefore, the opening words about the saddheya, placed near it. Teyaliputta, it is true, does speak these too, but before, as Poṭṭila suggested to him by rhetorical question, he became a monk, shortly after he obtained jātismaraṇa. It would therefore, be correct to bring Tetali puttena upto buiyam immediately after the motto, which reaches upto imāim. The latter as well as the concluding words khantassa etc. are our author's own work, who, however, in case of the latter, overlooked that monkhood had already been recommended with bhiyassa khalu bho pavvajjā. The rest is a free, sometimes scantier, sometimes ampler adaptation from Nāyādh, partially translated by Huttemann, Jñāta-Erzahlungen, p. 42 f. It is inferior to the original, among others in the feature that in it the capacity of Pottila as a deity is suppressed. Only by this feature, however, the words antalikkha-paḍivannā (1.22) become intelligible.
468 इसिभासियाई सुत्ताई