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 310

NOTES
*135
Page 45—lines: '9) a, Nom. pl. 10) Note the faqat in the second half. argforei= fireff#T#. 12) Note the similar opening set-up of these stories. 15) The author has in view the territory of Kāñci inhabited by Dravida people. The name TTGT is typically un-Sanskritic. 17) The description looks like decorational addition. It is full of slesa and in Apabhramsa, and obviously, a standardised description. 21) ter or ta, child. 25) Her name is uifauft as noted below 1. 27. 26) A rt to Ganges is looked upon by Jaina authors as hat; cf. BITTITIETITTA T: f970FATT I forforatsfr i he farver II RP 11 Ratnakarandafrāvakācāra, Bombay 1905.
Page 46—lines: 1) A fine subhāşita; read fart 5) Here is the description of the advent of autumn. 9) गुट्ठिय (< गोष्ठिक) for मुट्ठिय would be more appropriate in the context. In close writing g is likely to be misread as m. 12) a=terra (perhaps contaminated with T ra). 17) Note the use of it with infinitive also p. 48 1. 3. 18) The form oft deserves attention. 28) Or even 5-HTETTUUTUTTGTTU-
F T . Page 47-lines: 5) The term ftu appears to be used in a general sense 'song'. 6) There are two halves, with two parts in each. The final vowel each part may be read short or long: accordingly, the metrical form is either alt (13-11) or faqe (4x3, -; 4,4, - -). Some have CE# with 14-12. See VELANKAR: EGZISETTETH, p. 351. This is in Apabhramsa. The earlier Ms. has grut, but in the later. For some remarks on this couplet see A. MASTER: BSOS, XIII/2, p. 4121. 9) Because it is a देशी word, the spelling has become uncertain कोंकी or कोंटी. 18) 'कप्पिय stands without any termination, perhaps a Prākrit form for the subconscious oftq3 in Apabhramsa. 20) Such catch expression could retain the consonant .
Page 48-lines: 4) Even the later Ms. P. retains some cases cf the softening of intervocalic a to , which is looked upon as a characteristic mark of Sauraseni, here, for instance, 31TT. 5) Both the forms जलं-थेवा and जलत्थेवा have grammatical justification. 7) मए =अहम् ? 8) Better समासासिओ पुच्छिओ or even समासासियमच्छाए or समासासियामुच्छाए तओ (सो). 12) गेण्हह गेण्हह, रे रे, HT AT, arte, a fusë these constitute the collective cries of people (TCA ): so obviously HT-HT does not go with वारेह. Read in the foot-note 10 'P हंती for महंती' and in 12 'P वारेह for मा मा'. The reading of P might have been रे रे वारे वारेह. 16) Here are being referred to स्मृतिकारs etc.; and some of their mutually inconsistent statements are being quoted. The authorities mentioned are HF, T, art , ATPOŜT and the sources in view are HTTA, GITu and Tiar. 18) Here we get four Sanskrit quotations, TTT in metrical form, which appear to have been taken, may be even in a mangled form, from some Fafa texts. The line fatri etc. is found in the aforefa III. 17. Vide my paper 'Sanskrit Passages in the KM., The Adyar Library Bulletin, Vol. XXV, parts 1-4, pp. 353-59. 23) Note the striking difference in the readings of J and P, the former easier for interpretation. affarsi presents some difficulty, but indicates that he should not have a fixed residence at any one place. TFIETT, 45397, 195, 1997, FHIĦ and a cover deities as well as places. The following observations from the Rājasthān through the Ages (Bikaner 1966), pp. 403-4, are useful: 'Of these the Gangadvāra is the well-known site where the sacred waters of the Gangā reach the plains. Prabhāsa might be either Prabhāsa-Somanātha or Prabhāsa-Kurukşetra, more probably the latter, the sanctity of which dates from a very early pericd. Puşkara is the well-known Tirtha of this name near Ajmer. Lalita might be the Lalitesvara cf Prayāga, mentioned in the Skanda-purāņa. It speaks of Bhadreśvara on the Kāli as a jyotirlinga. Hemanta and Virabhadra are yet to be located.' The nature of the suffert prescribed is given in prose in this paragraph; and the following verses constitute a criticism of it.
Page 49-lines: 1) Obviously people from distant south went to the Ganges. The practice of throwing into the streams the bones of the dead is being referred to in line 5 below. 15) Here the author mentions the Karma doctrine according to which one is responsible for one's Karmas, past and present; either one has to experience their fruits or exhaust them through penances. The favour or frown of the Almighty and priestly Prāysacitta have no value at all. Such a philosophy cuts at the very root of prieslly rituals, and hence that eternal antipathy between the priest (TO) and recluse (THT). 16) This is a moral code, put in some details. 30) The beginnings of these tales have almost a common pattern, compare $8 87 and 96, also 110, 126 and 141.
Page 50-lines: 2) Why the territory was named arat is explained here. 3) Note the style of putting things, the graded use of numerals and the colloquial expression at the close of the