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 312

NOTES
*137
Page 56_lines: 5) a t of the usual enumeration is covered here by Try and e. 21) From this paragraph No. 111 we have the episode of Arafach. A running and close (wherever the original is followed) summary of it in Prākrit verses (sometimes borrowing words and phrases) is found in the आख्यानमणिकोश of नेमिचन्द्रसूरि (c. 1073-1083 A.D.), with the वृत्ति of आम्रदेव (1134 A.D.), ed. Muni Shri PUNYAVIJAYAJI, pp. 222-25, Prakrit Text Society Series No. 5, Varanasi 1962. Some passages are mechanically imitated. 22) Something like the iCATI4even in prose (here) which shows some Apabhramsa tendency as well. 28) 147g is obviously a reference to the Terre of चाणक्य also known as कौटिल्य. 29) The reference is to the 23rd तीर्थकर, पार्श्वनाथ, the son of वम्मा or वामा, who was born at वाराणसी. 31) The personality and character of गङ्गादित्य are effectively sketched by contrast.
Page 57—lines: 5) Read 'Aragat #T oat' f. 16) Food or ui-does this refer to plucking ornament from the ear? 18) 47 and ordinarily mean the same, 'a pair'. Perhaps 33 has the meaning of 'vicinity', cf. Marathi 70%. 24) Here we get a list of vocations which were looked upon as respectable in those days. 29) प्रतिष्ठान was obviously a famous town in the दक्षिणापथ in the days of Uddyotana. From Varanasi to Paithan one has to cross a thick forest.
Page 58-lines: 2) We have here a typical description of a ateiga of that time. 9) This episode reminds one of the tale of धनदेव and अनङ्गदेव, in the समराइच्चकहा, 2nd भव. 26) Read fa ETE-HT-AUT.
Page 59-lines: 1) Read de # or F fr. 4) Tuits are an itinerant tribe which first settled in different parts of Punjab, Kashmir and then came south-wards. During my visit to Kashmir in Oct. 1961, Dr. RAGHAVAN, Mrs. RAGHAVAN, Dr. H. L. Jain and myself visited Gulmarg. Pointing to a group of huts in the valley, I asked my pony-man as to what it was. He told me in broken Hindi that it was the 'Dranga', meaning 'village of Gujaras'. 5) It is a fa976 song about a white bull or ox; each line has 14-12 ATTIS (4x3, - ; 4, 4, - -); read rather fort. See A. MASTER: BSOAS, XIII, 2, p. 413. 15) Here is a reference to artificial head-dress of actors.
Page 60-lines: 16) TT go #efty is a colloquial context to introduce a description. 17) In this group, the first is a far (with 30 HTTs in each line); and the rest are gathās with their lines interlinked by Thai. Rather Hafo. 22) This passage also has a metrical ring. Some of the pairs are clearly r at, a etc. 26) Here we have the summer described.
Page 61---lines: 15) Compare with this episode the tale of 5HTT and GTUTET in the 1977 , 2nd भव. 20) Please read माया-परायत्त-हियएणं. 21) We should put a Danda after पत्तो जलं ।. Then जाव to थाणू is a gāthā, the first part ending with जंबालं. 28) As it stands, it is a गीति (with 30 मात्रा in each line) perforce; but if that is omitted, along with J, in the second line, then it is a Te. 31) TUT=STAT? Hemacandra recognises fut as a postposition of the Infinitive, the forms of which are often used for the Gerund,
Page 63-lines: 18) These lines (18, 20, 22, 25) are metrical; the pattern is 452987; it is difficult to name the exact type, because there is syllabic variation here and there due to dialectal differences and uncertainty of readings. The dialect is Mid-Indian colloquial, not necessarily of any rigid literary type known to us. It is significant that they are put in the mouth of J19-ETIT. HET and EMT are justified, but FBT is perhaps a wrong reading, resulting from contamination with another similar word. Sy is a village, an encampment of an itinerant tribe like the Tits. For some discussion and notes on these pieces, see A. MASTER, BSOAS, XIII, 2, p. 410. See the notes on p. 59 as well. Dr. D. Sharma's observations (Rajasthan through the Ages, Bikaner 1966, pp. 354-5) are interesting in this context: "In villages direct democracy operated even more effectively than in towns. An interesting example comes from the Kuvalayamālā where one Māyāditya brings together the grāma-mahattaras and tries to commit suicide, after telling them as follows: 'I have committed the greatest crime of doing ill to a friend. Hence I shall enter a burning fire. Kindly give me fuel and fire'. The mahattaras gave their opinions about the character of the sin suggesting various means by which he could expiate it and when the "jetthamahāmayahara sayala-dramga-sāmi" (the Chief mahāmahattara, the lord of all the dranga) advised Māyāditya to enter the sacred waters of the Ganga, all of them echoed the former's words by advising the latter to go to the Ganga river, bathe in it, and give up his body by starving himself to death".
Page 64 lines: 2) The first line is metrically defective. 3) This idea of seeking shelter is as