Kuvalayamala Part 2

SR No.: 002778
Original Sutra Author: Udyotansuri
Author: A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1970
Total Pages: 368
Language: Sanskrit, English
Classification: Book_Devnagari & Literature
File Size: 12 MB

Page 308

NOTES
*133
AUTHIET. 12) J reads qur. In Apabhramsa there are some instances of this type. See the paper of Dr. A. M. Ghatage: An unassimilated group in Apabhramsa in the Proc. and Trans. of the All India 0. Conference XII, Benares, Vol. II, pp. 444 f., Benares 1946. 14) Some forms show Apabhramsa trend, for instance faga. 15) Words like feu, ZTUET, TUU, 9ty and pray have to be construed with double meaning. 18) Note the c here. 22) Here is a fagot TAT. 23) The second part of the first line is slightly defective: are we to read otra, perhaps a wrong reading for ata ? 26) The metrical form is doubtful; may be it is a prose passage. There are some Apabh. forms here and there. 30) These four lines are in fata metre, each line having 28 HTETTS (6, 4 x5, T); and the 1st and the last of the 5 THIS are either a grup or contain all short letters. 33) Note the $79.
Page 32-lines: 1) o etc. has a metrical ring, cbvicusly a gāthā of which the 2rd pāda is short by two mātrās, one guru at the end. 5) The string of similies and the TEST " go together. It is P that uses fya, 59, fay. 9) 309fare T di Har q u e la tufant AT TEHT
Wag 11 11 (Frat, T. P€); for their detailed explanation, see Malayagiri's commentary on the same. This ETAT is the Chief Minister among the ministers (840). His post is obviously hereditory as stated by the author (line 9: TrTT-To-f4-27T17311). Elsewhere the ministers are compared with TTE (16.19), and he is the chief among them, respected by all the ministers and feudatories. For the king, he was a good as a divinity, a Teacher or Preceptor, a Father, a friend, a brother and a relative (See also Rajasthan through the Ages p. 317, Bikaner 1966). 16) Now and then J shows the softening of a into a, 8HETH. 23) #yariaf presents some difficulty; the Sk. text adds निजसहचरहस्ते समl. Is it सेवक-उपरि? or स्वेदलवोपरि? 26) The first lines of these three gāthās are of the fagor type. 30) P has T, a misreading for 577H; but it is sarcastically more intelligent to call a man that. It is interesting to note, in this context, that 15 (in his
Togfc VIII. 6) calls a man iren, faqit : ferotta maruft: fi qazu auferrat वसुंधरा ॥. 31) Either कज्जत्थेण or कज्जत्थिणाजण, the long vowel in oथिणा is euphonic.
Page 33-lines: 4) qogafooper of P is obvious in meaning; but aTE379551 of J presents some difficulty. There is a dit word gray meaning 'a female elephant' which does not suit the context. There is another देशी word वारुअ quick'; so the phrase may mean 'quickly got ready'; वारुअ-आ-सज्ज. The royal road was awfully crowded, so the root 417 appears to be used specifically. 6) Note the fagot in the first half of the TTT. 16) quag=, with the meaningless appendage (37). 17) This is a rifar, with 30 Tirs in each line 4x7, 2, with a pause after 12 HITT). If the reading fafcur and 39f64f4T (based on P) are accepted, it would be a fal metre with 31 HTTS in each line, having a pause after 13 HITS. 18) There is 37714 in this expression. 21) Though in some gāthās here the pause is not suitably after 12 FETS (thus showing faqat), the second halves of some of them have nice अर्थान्तरन्यास. 32) The monk divides his day into four parts (पोरिसी), of which the first and the last are devoted to सज्झाय or study (सुत्तत्थ here); cf. दिवसस्स चउरो भागे भिक्खू कुज्जा वियक्खणो । तओ उत्तरगुणे कुज्जा दिणभागेसु चउसु वि ॥ पढमं पोरिसि सज्झायं बीयं झाणं झियायइ । 78419 faarufui guitarris H R II JETTEZUFT 26. 11-12.
Page 34-lines: 11) Here we get an enumeration of the canonical texts, giving some idea of their contents. Somehow the 11th Anga Vivāgasuyam is missing here, and Ditthiyāya, the 12th Anga, is duly noted. Among the Upānga texts seem to be mentioned only a few: ATT (?), qouqui, afaqoofer and quofe. (See SCHUBRING's enumeration, Die Leher der Jainas, 841). 20) This is a reference to ten-limbed and five-limbed syllogism. Compare 93 94 HET af ETTET T officia go Hoa TOUT T gratchet | Grafasafort 40. For details see the commentary thereon. 23) forfait is an important branch of knowledge, and it has eight branches अंगं सरो वंजणलक्खणाणि छिण्णं च भोम्म सुमिणंतरिक्खं । एदे णिमित्तेहि य राहणिज्जा जाणंति लोयस्स सुहासुहाई ॥ Quoted in the eam com. on the EEUETTH, Vol. IX, p. 72 (Amraoti 1949); compare also faetaufa, 4. 1002 ff. (Sholapur 1943). 24) Perhaps the author has in view a reference to the text I TE, see 3771Tra, Vol. II. pp. 485 f., 611 f., 666f. 27) Both religious and secular studies were open to the Jaina monk. 28) qf5h fout is equally better. 29) These are the different postures of meditation.
Page 35-lines: 9) It is a Tifer, with two lines, each having 30 HETTS. The pause after the 12 HIETTs is not happy, as also in the next verse. 30). The major types of fear and the reasons