Rushibhashit Sutra

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

Page 482

and samutthasyati) are correct, the reading is; 'What a person fears (that) (tam is missing) he will remove, i.e. (arthāt): he will rise (to morality)'. We should like to combine with this the abl. samsara-mārgāt, but the Viyahapannatti shows that nitthita-karanijje must not be separated from maḍ'ãi. maḍāi is, according to the commentary of the text, mṛt'ädin, 'he who eats (only) dead matter' (i.e. nothing that has lost its life for his sake), and designates, part pro toto, one who behaves ritually. Why we find in its place a(m)maḍai, cannot be explained; Ammaḍa (Ambaḍa) is scarcely to be thought of.
The end of the variant: loe does not seem to fit in, it looks like another, answer to question 4.
32.
Regarding this chapter, which mostly agrees with 26, nothing is to be remarked.
33.
Motto: 'From correct and wrong acting and talk respectively one recognizes the wise man and the fool'. The author of this wisdom has been deferred nearly up-to the end of specifying stanzas for unknown reasons. From (5) onward, the association (samsarga) with the former comes to the front therein. King Samjaya of Mithila is not further known to us. Bhojjā (10), also 38,20) might be bhu(n)jyāt. mūlākam as final part of an adv. compound cp. 21,1.3ff.
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34.
Here too, as in 33 and later on in 35, a statement of numerically defined cases, which is, for the matter of that, without parallels in Thana which is named therefrom. Not the beginning but progress confronts the wise man. i.e. the believer, with the fool, as it also happened in 33. st. 1 of the exposition exhaustively sums up how the former frees himself, by benevolent considerations, from the damage (dosa, abl.) which the latter does to him, and how all iniquity serves only for his benefit. For he is (st. 2) free (apaḍinna), frequent in Ayāra, cp. 'Worte Mahāviras',
W. Schubring, Isibhāsiyāim, Commentary 481