Rushibhashit Sutra

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

Page 487

Perhaps an instance of polemics against the Ājīvakas, named from such practice. The 4 concluding stanzas (among them two self-citations) describe, under inclusion of a verse closely related with Dhammapada the alms-goer, who takes success or failure without expectations. With st. 14 cp. satimam pi kalam nu agghai, Nāyādhammakahāo 214a. Opposite prātarāśa in 12,1, we find here, in st. 17, prākṣtāḥ (gāvaḥ) as an inferior varient.
42-44 The first of these three very short chapters, which lack in an exposition, visualizes, in its half-Sloka, the gain of something great by monastic penury. The counterpiece Sūy. 1,4,4.7: mā .... appenam lumpahā bahum. As for the three-grádation, one may think of a class of gods, especially also of the three ranks of the Graiveyaka (Gevejja). Possibly a second half of the Sloka gave the context. The dve ange in 44 rāga and dveșa surely must be identical with the do antā of Āyāra 14,6:15;28. Here, ud is added to ā, pra, and niḥ, which are found in Āyāra 19,20, without any essential change of meaning. vidosa=vidveșa is unsupported, but nevertheless possible, as cannot be said re ya va (or va....ya H).
45. In this last and longest chapter, in which several unsolved puzzles remain the specifying stanzas 3ff. start from the word pāva, which is dealt with up to st. 13. Further subjects are upto 22: jīviya and ahimsā; up-to 42; āņā jiņ’indussa; up-to 47: kāma and tanhā; up-to 53: activity and abstention therefrom (kajja-kāraṇa and samjama). talliccha(6)=Des. 5,3 alpara. St. 14 : 'From the end of the earth, from the edge of the sea, or out of the fire, the life of the creatures has arisen again after death, (as it contains the requital for the actions, it is), so to say, a living fruit-store.' The softening in the composition (vūra=pāra) is otherwise not in the manner of this text, which writes 10, 1, 13 tālapuţake; 25, 1.50.53 jātukārae, usukārae. Also teyaņī (written tetaṇī)=tejanī in the meaning of 'fire', which seems to be indispensable here, is striking. Should we write atthāya, corresponding to niggahaņā'(17) for Ohanae? Caution with a cruse of oil (taila-pātra, 22) we also find in the Nidānakathā, 486 faYITS Hans