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ADDITIONAL, NOTES
339 Jvalanajațin held the wedding in Prajāpati's city from fear of Ašvagriva. The only point to the comparison with excessive heating of gold is the heaping of insult upon insult. If Ašvagrīva had been 'conciliated' before and this was a first offense, the figure of gold lost by overheating would be entirely pointless. Though 'injure' is not the usual meaning of radh, it occurs; and Hemacandra makes a habit of using
words in their rarer meanings. P. 37 (4. I. 522). The word jāgara, which occurs also in
a similar passage in 5. 5. 178, is cited only in the sense of 'watching, wakefulness,' which is impossible here. The editor of the text interprets it as 'sinha.' This would suit very well in this instance, but I can find nothing to justify the interpretation and it would not suit at all in the later passage. The only suggestion that I can make is that jāgara goes back to the desi jagadaņa, 'fight, quarrel' (PH). Cf. H. jhagarā, Guj. jhagado, meaning the same. It does not make a perfect comparison. There should be someone with whom they start a quarrel; but as jackals are considered low and cowardly, it would be presumptuous for them to start a quarrel at all. In the later passage jāgara is compared with an action
and the meaning suggested suits very well. P. 38 (4. 1. 546). The 8 dhīguņas are named in the Yoga
śāstra, com. p. 53a (Bhavnagar ed.).
suśrüşā śravanam caiva grahaņar dhāraṇam tathā 1 ūho 'poho'rthavijñānam tattvajñānam ca dhi
guņāh u
The desire to hear; hearing; grasping the meaning of the śāstras; remembering; reasoning and doubts about meaning (üha); resolution of doubts (apoha); ascertainment of definite meaning; and conclusion as to what is the real essence. An alternative explanation offered by the commentary for ūha and apoba is that
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