Rushibhashit Sutra

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

Page 481

31. In the 'dictum of Pārsva’, mere questions appear; obviously, they could form the motto in combination with their answers only. The 6th question sums up, with regard to gati, the points which were separated in the 1st and 2nd one. The 6th reply has changed places with the 7th.
The lines 11 ff. form the exposition. After the World' depending on conditions (pariņāma) had become clear in the answers 1-5 as dualism of souls and non-animated matter, which assert themselves each in their way, a dualism to be dealt with according to the dialectics frequent in the canon-, the exposition starts from the 'step of existence in the primary meaning of ‘going’. This literal meaning still forms the foundation of the sentence a, by expressing the substantial upward drift of the soul to the uppermost region of the redeemed ones in the world urdhvagāmin. The substances, on the other hand, do not possess it, for which reason they are called adho-gāmin. The gradation (gati) of the beings as men, gods. etc. has the further details in vidual. (d) 'Never can a being on earth (iyamprajā) attain to unperturbed (avyābādha) happiness, if it has let the whip play (cp, kusam kāsaitthā Āyār. 42,16, i.e. has perpetrated damage)'. The variant, however, which is likewise transmitted and ungrammatically introduced, says that no man could ever produce anything but suffering (prākārșīt).
For section e, we have initially a certain control in the variant 1.36 ff. The 'double perception' (of which the variant knows nothing) is probably that in the moment of acting and that at the appearance of the metaphysical effect. The soul, thus the variant states, has effected the perception by its own doing, not by that of some one else (ātmanā krtā jīvā, na pareņa krtāḥ). After pāņātivāta 1. 42, there is a lacuna, similar to the one which was to be stated in 3; the word veramana is certainly not correct in direct continuation. The contrast between guilty action and its abstention appears in the variant 1.36 ff. With such a contrast lost in the text, the antithesis but the creatures feel hurting (sātana) pain' is perhaps connected. The following poses several puzzles. If the conjectured verbal forms (samucchetsyati 480 FAYA4T5 This