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 314

NOTES
139
descriptions the author easily adopts Apabhramsa: perhaps these are popular Varnakas, to be repeated here and there; see also below lines 35 f. Better read T3 we have got here.
Page 73lines: 3) There is 5 TH in the prose passage here. 4) Indra plucked with his Vajra the wings of flying mountains and made them settle down on the earth: for a graphic description of this, see the T55CFT, 224-35. 5) The second line is metrically defective (in the 4th pāda). 12) These are symbolic gestures to indicate that he wants to meet her in private (see next page, lines 23 f.). 16) The sunset and the spreading darkness are graphically described; see also p. 52, l. 24 f.
Page 74_lines: 4) The author develops a nice conflict. 11) The period of twelve years has some significance.
Page 75-line: 26) Note the imagery in this description.
Page 76-lines: 1) The details are significant from the point of view of ra. 19) There is a metrical ring about greatfrn etc. In fact, by reading act , we have a gāthā ending with fsheat. Then with some metrical defects, the subsequent portion ending with dry is a fifa unit.
Page 77-lines: 15) Here is a reference to the festivity of HGGETUIERT. 23) He has expressed himself by Trulfest
Page 78-lines: 9) The author is referring to some #THRITET and its section fruttat'. In the कामसूत्र of वात्सायन (Benares 1929), there is a प्रकरण (No. 23) which is called वरणसंविधानम् and the T No. 2 contains an expression E SO 17. 13) This is a group of faict lines; line 15 presents some difficulty; are we to read the Ag?
Page 79—lines: 8) This reminds us of the famous illustration of 35€ UTAT': see FalfHFiftie (Agas 1960) 64-65. The anecdote of Trafft which is given by Subhacandra in his commentary on these gāthās, is an old one, and is referred to in the Bhagavati or (Müla-) Arādhanā (Sholapur 1935), gāthās 1799-1800. 30) af shows how the author slips into Apabhramsa forms.
Page 80-lines: 5) This is the illustration of arti q. See my paper on this in the Munshi Indological Felicitation Volume, pp. 201f., Bombay 1962. 13) See T. Sutra VI. 6; Ta need not be taken as the technical term: it just means 'guarding' of g in nine ways (na, कारित and अनुमोदित by मनस्, वचन and काय). 16) Here is an interesting reference which sheds some light on the organisation of Jaina Samgha. A Cāraṇa monk (who is defined here) does not initiate others into the order, because he has no 778-9f , that is, he has no monks who follow him in his tour. We get here a clue for the etymology of the term Te, which indicates a group of monks who accompany an er while he is touring. 18) TE=TR, Palithana. The Sanskrit digest adds more details, because, later on, the place attained more fame and attracted pilgrims. 22) Rather read 311FHFHU....Tfossfes
Page 81-lines: 1) Here follows, at the end of the five Tales, a didactic discourse on 1, मान, माया, लोभ and मोह under the sway of which the soul wanders in Samsara: when these passions surge, one must restrain them; and when they start operating, they must be made pointless. 31) Better 26404.
Page 82—-lines: 12) The sun-set is graphically described intentionally putting together a number of similes, often based on 9. Better TYTUT-ETT. 15) Rather feate fa. 25) Some Apabhramsa forms are used. In the Brāhmaṇa families Tuzit was being repeated. 31) These details are interesting, because they refer to a number of places and temples: TT4UST, TERRITOT, 45977, ETTÄ AS, f9fTe, feta (see also p. 99, line 22), 37974, GATE, Tafaer, grįE, QU994, Tals. Facitat was being recited in the 37942T (TTOTIUT?).
Page 83—lines: 1) This FigoT is perhaps #15 +376T=GTf. In the Tamil country there is a goddess Korfavai, who is a deity of victory and identified with great. 4) The conversations in the apartments of courtezans give a good picture of the activities there, besides mentioning many items of domestic use. 12) May be a little exaggerated, we get here, in the following verses, some glimpses of the fashionable and luxury-loving section of the society. 31) Read of thet.
Page 84-lines: 12) This and the next are face lines. 14) Note the forms gyfeet, afruant and compare them with Marathi counterparts like this, af etc. We get here some idea of the dress. 16) There are Apabhramsa forms here and there: HER, fifu; The, catre (lines 18-9).