Rushibhashit Sutra

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

Page 476

that he-the gen. imassa etc. reger to the subject contained in karessāmi-wants to save himself from the entanglements and bindings in the soul. Probably, the second ganda (cp. gandu, Comment. to Utt. 70, 28 = granthi) is to be deleted, and paliya (for which the meanings given by Ļeumann, ZII 7, 159 and in the Āyāra. are not suitable) is to be supplemented to palighāiya “surrounded', He who keeps to the programme given further on, will find happiness in death.
24.
Bhavvu (bhavya) does not mean here, as so often, ‘predestined for the salvation', but 'pointing into the future'. This was the world (savuam iņam) previously, when I was not yet familiar with its transitory nature (aņiccatā st. 8 and others); now however, it is no longer so (for me). In spite of (tadhā vi) knowing about the Samsāra, my soul clings to the life here, which affords amenities, and to the life to come which will bring the reverse, or whose happiness is not enduring. The world (imam) with its disadvantages and advantages prepares for the soul a bondless display of the Samsāra. So far the range of thoughts in the expositionary prose. This display' (if we correctly understand the atīryā *nirveșți—or *nirvayaști?-) and the entering into salvation (siva) surely do not go together in any way, and we are led to the assumption that the letter has been wrongly anticipated from 1.14, where it stands likewise after an absolutive (vītiuatittā—vyatipatya) and has displaced a description of the manner of 9,1.16 f. cp. the omission 3, 1.3. Re atāreluka 1.9, cp. Pischel 395 end. The aộiccatā is further dealt with in st. 1-20, while the later ones discuss Karman. For tamassi (1), one should expect tamammi in the verse. vātadhāna is up till now recorded as a proper name only (references in Charpentier, Paccekabuddhageschichten, p. 161), and Jacobi has corrected himself accordingly in the glossary of his Ausgewaehlte Erzaeheungen. But in out passage, only a general conception is suitable at the side of kantāra, vāri, aggi, and tamo. As such, vatadhāna offers itself in the sense of ‘borough', literally ‘place of 'fences', just as loc. cit. p. 37,17 vāďahāṇaga hariesā cannot
W. Schubring, Isibhāsiyāim, Commentary 475