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 311

*136
KUVALAYAMĀLA
form facasi desert Rather 177#T
ifa (line 21 be
passage (especially the Apabhramsa forms in the last sentence). 5) fwoifa? 15) This question and-answer style is more suited, for recitation before an alert audience. There are some Apabhrams forms. 22) Note some of the striking differences between J and P: 7° and ETHI:, TFTOL TTTTT: etc., as understood by the Sanskrit Digest. 29) qftaftoft9159farat.
Page 51-lines: 1) J has both the readings afchat and oftast while P has an uniform reading ofgat. 15) Tocant, Sk. text has a gaat:; does this stand for 799: if not eat:? 21) Compare rart at EUPH Fair forcat aT ET TE I. 29) Here we have a description of the ha season. 31) A bridegroom wears a red garment. 33) Tot, see my Notes on the Lilā vai pp. 333-4.
Page 52-lines: 10) TTTT Acc. sg. 12) The following metrical piece is called faqatavs The first four are faqat lines, each having 28 HTTS (6, 4x5, long): and the next unit is a af (4 x 7, 2;12). 27) The Ms. J writes the peculiar 37 which anticipates the present-day tendency Note the use of atae (line 4 above) and . The sunset and the spreading darkness are graphically described.
Page 53—-line: 22) Better read Taft for HST.
Page 54-lines: 8) Is the metre 3795FFETF ? 13) Tut goes with a H3; that is why perhap J omits this. 17) Are we to read कवंतं पिव? 22) Rather read पत्ता ससंभमं । ता चितियं etc 28) fa fagfo?
Page 55-lines: 4) The form faraj deserves notice. Hemacandra has noted the form facta as a speciality of Paisaci. 6) अत्ताण =आत्मन्. 7) Rather जुत्तकालं. cf. मएल्लए and its Marathi prototypi
. 10) The passage beginning with and ending with refa (line 21 below) is edited (from J) translated and annotated by A. MASTER in the B.S.O.A.S. Vol. XIII, Part 4, pp. 1005 f. The dialec illustrated here is Mid-Indian colloquial and runs parallel to the Apabhramsa known to us fron literature. The text differs here and there from the one presented by MASTER; ther eadings arı exhaustively noted; and there would be a good deal of margin for difference in interpretation. Is the particle For used in this passage to be spaced off from the word to which it is appended 16) According to the Editor of Rajasthan through the Ages (Bikaner 1966), p. 384, the Bhattārak: of Mūlasthāna is the Sun-ged of Multan. 'The story of Sāmba, as we have it in the FF&ETU भविष्यपुराण, वराहपुराण and स्कन्दपुराण, shows that it was साम्ब, a Yadava prince cured of leprosy who started the new form of Sun-Worship, brought the magas to Jambudvipa and built the famou temple of Mūlasthāna or Mūltan.' Mahākāla Bhattāraka is the Saiva temple of Mahākāla ir Ujjain in Central India. 19) The reference to Prayāga-vata is interesting, and the following observations from the Rajasthān through the Ages may prove useful: 'Suicide at Prayāga is mentioned in the Bālarāmāyana of Rājasekhara. Yuan Chwāng speaks of it in the following words “Before the hall of the temple there is a great tree with spreading boughs and branches and casting a deep shadow. There was a body-eating demon there, who depending on this custom (viz. of committing suicide), made his abode there. Accordingly to the left and right one sees heaps o bones. Hence when a man comes to the temple, there is every thing to pursuade him to despise his life and give it up. He is encouraged thereto both by the promptings of the heretics and by the seductions of the evil spirit. From early days till now this false custom has been practised (Beal, I p. 232)'. Something similar must have been taking place at Gargāsāgara where the pilgrims bathed at the junction of the Gangā and sea, and if tired of life, hurled themselves to death by falling on the image of Bhairava." See also the papers of P. K. GODE: Akşayavata, ABORI, Vol 38, pp. 82-9 and Religious Suicide at the Sangama, in the S. K. De Felicitation Volume, Bulletin of the Deccan College R. I. 25) The author lays more stress on Hu and tatha than outward purificatory rites which come under 1977. The Editor of the Rājasthāna through the Ages, while observing: 'Partially the Jaina practice of sallekhanā also seems to have been motivated by such a belief' has not taken into account the definition and the mental attitudes of Sallekhanā, see foi instance, the Ratnakarandaka, vv. 122 ff. His reference to manoratha-kāmita-patana in the Samarāiccakahā (p. 438) is not a Jaina practice, and cannot be connected with Sallekhanā as implied by the way in which the sentence comes after a reference to Sallekhanā. The quotations from the Bhagavali Ārādhanā, given in the footnotes, themselves do not justify this observation on the Sallekhanā practice.