Rushibhashit Sutra

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

Page 486

be = krtti “the (natural) skin'. The story to which st. 28 alludes, cannot be traced, but pavakāra “ship-builder' has perhaps been constituted correctly.
39. As in 26, thus here too, the motto stands only after a number of stanzas. In it, rahasse and apaliuncamāņe, by which latter we are reminded of Vavahāra 1, 1ff. are contrasts: guilt committed secretly, is to be openly-confessed. St. 5, which follows after the motto, has nothing to do with this idea, cp. remarks regarding the next chapter. The centre of gravity of the stanzas standing before the motto (which, by imam, if this has been correctly conjectured , are linked up with something preceding which in not there), lies in the idea that also a knowing person can go wrong and attract Karma with the result of re-incarnation (bhojjo=bhūyas) (3f.).
40
*First of all (purā), one is to transform the wish into its contrary (unicchā).' If aniccham is acc. here, then it is anicchan in st. 4, where icchate must be=icchyate for isyate.
The prose exhortation, openly to confess wrong-doings, does not belong into this context. It fits however excellently behind the motto in 39, while st. 5 of that passage speaks of the world of desire of our chapter. It may have obtained its place on account of the identity of the name of the great hunter adduced as an example from Utt. 18, with the Rși, at which juncture the similarity between rasehim and rahasse possibly recommended itself likewise the stems of which scarcely differ in pronunciation.
41. A motto of the usual kind is missing; we have either a parallel case of 28 before us, where 20 stanzas precede the mere name of the Rși, or the motto is entangled in the loss which cost st. 13., its second half. The series of stanzas, through suitable metaphors,—then the pakṣin conjectured in st. 6 are winged insects—, deals with those who exhibit their asceticism, and by selling it for āmisa, consider it a means of livelihood.
W. Schubring, Isibhāsiyāim, Commentary 485