Rushibhashit Sutra

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

Page 485

known from Uvavaiya, which begin after pau-ppabhāyāes rayaṇie, the word-order as demanded by the meaning, has been sacrificed to the metre, as happens not rarely, it would run phulla'uppalaummiliya-komala-kamalammi aha paṇḍura-ppabhāe (thus ad 1.1, *prabhake). sc. sūre. It must remain undecided whether, in the end, also before evam khalu, which seems to introduce a new sentence, something is missing. Regarding the precept, cp. Āyāra II 83, 1, re the final words ibid. 86,33.36.
38.
Just like 37, this chapter too shows a heterodox motto. It speaks, in a most worldly way, of enjoyment and pleasure and happiness and of the turning away from suffering and unhappiness, and is attributed to the Buddhist (Rși in metrical form (st. 1). T. 2, with which the exposition begins, we know almost literally through Jacobi (SBE 45,269,3) from Śilanka's Tīkā to Sūyagada 1,3,4,6, who seems to have taken it from our text, and also states that it is directed against the Buddhists. The buddhas in st. 4 however are the Jainas.
The further metrical exposition falls, after st. 6,9,12,17,19,25, - into smaller sections, whose spiritual link is the reflection on the relationship between action and purpose. (vannāga st. 4 =varṇaka) The use of pleasant or unpleasant remedies against corporal disease or spiritual confusion is prescribed, this to be meant in st. 7-9, by the knowledge, not by the respective cause, viewed from outside. ṇīmāņa st. 11. nirmāṇa Like ṇārambho napariggaho (12) also naṇhāto 45,28. He who got over (the disease) (atikrānta), (14), requires the medicine as little as the (sharp) the knife capacity to cut (bhedyatā!). appāņo (15) seems to be gen. counterpart is (durantassa (16) In st. 15f, one might think of cinte 'va (=cinta iva). paccala (19) samartha (Des. 6.69). bhojjā (20) cp. already 33,10. By way of conjecture pacchāna (21.23)=pracchādana, since patthāṇa=prasthāna does not suit. Together with vesa, it is to characterize the appearance of the monk. Jati(22) can be taken, like ṇāni 39,3 as pure stem. alam is adj., as in Nisīha 14,8f. The blue jackal in st. 25 we know from Panchatantra I 10. katti (27), referring to this, might
484 इसि भासियाई सुत्ताई
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