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 318

NOTES
*143
Page 136-lines: 4) Sometime the following verse or verses repeat the idea contained in the prose above. That seems to be the stylistic feature of the author. 27) Obviously atom (f ).
Page 137-line: 8) This idea of refH has gone a long way to consolidate the Jaina Samgha consisting of monks, nuns, laymen, and lay-women.
Page 138-lines: 9) On To see, OTTO STEIN: Jinistic Studies, p. 19. 10) TË Gen. pl.? 31) A serious conclusion is reached through jocular or half-serious arguments.
Page 140-lines: 2) The Varnaka has some Apabhramsa forms. 29) ET=754.
Page 141-lines: 2) Uddyotana speaks more than once about the TF (see below 216.3). In this connection an observation of Dr. R. WILLIAMS (vide his thought-provoking paper 'Before Mahāvira' J.R.A.S. April 1966) may be noted: 'whilst the Svetāmbaras hold that Rşabha pulled out his hair in four handfuls, the Digambaras prefer to say that his loca was accomplished in five handfuls (See Sramaņa Bhagavān Mahāvira, V, part i, p. 298)'. This difference does not seem to be sectarian. 5) This gives a good idea of what a rua means in Jainism. The equipments of a new monk are noted here.
Page 142-lines: 21) Here is a nice discourse on Dharma, its practice and objective. The following details are available here: The five Astikāyas; Jiva and Pudgala, and the resultants of their mutual relation, namely, the Seven Principles, ofta, 371a, 3769, arET, , FAUT and 17 are fully explained in SS 233–34.
Page 143---lines: 4) Better read our faret TĘT. 23) Perhaps for TTT?
Page 144-lines: 1) Better read #Tator at. 29) Note the syntax of the sentenceFit Fat etc. 30) Read of 5
4 5 foartfasa-HXY-6. Page 145—lines: 7) The metre is fe or alca, having four rots in each foot. 9) Upon OTH etc., see OTTO STEIN: Jinistic Studies, (Ahmedabad 1948) pp. 3 etc. 10) Note the syntactical looseness of the sentence, quite natural in speaking.
Page 146-line: 13) It is interesting to note how concessions in the code of good behaviour are given according to the ability of those who practise them.
Page 147-lines: 14) A nice description of the gathering of dark clouds and of the advent of rainy season. 21) This is a fant TTTT. 25) ozifa is emended; but the original reading appears to have been wuifa 'covered, or thatched'. 27) Some forms are in Apabhramsa.
Page 148-lines: 3) Better read AT TT CHIE. 11) Indra-maha, Mahā-navami, Dipāvali and Baladevotsava appear to follow in succession after the rainy season. See ta tatu
9H (Ahmedabad 1964) by V. S. AGRAWAL.
Page 149-lines: 6) The prose passage has jent and shows some Apabhramba forms. The trees mentioned here belong characteristically to the Western Coast, where obviously the fauteract was located. 14) Note qfur for 99.21) Note the Apabhramsa forms. .
Page 150-lines: 4) What a realistic sketch of the style of gossip of women folk carrying water! 8) fari ang for faring is equally justified. 18) It is a Hoo-agro HE perhaps a residential school to which students from different parts of India have come, for instance, 1) ste, 2) 71109, 3) #739, 4) 7749957, 5) Thee or T704, 6) HETTE, 7) ATTE, 8) 67 or 274, 9) fafcis or fafcsit and 10) 99. Srikantha is the same as Foto. See A. MASTER: BSOAS, Vol. XIII, part 4, p. 1009. See below the notes on pp. 153. Mathas are well-known in the South. 22) Note HTU, sifafanu, fats are forms of plays. 25) Branches of learning studied: 21*ut, agsta, HIEUCI, astfarafa, Hint, fungi, rate and 11467. See A. MASTER: Ibid. Jainism is covered by 3 raat. See Annals of B. O. R. I., vols. 48-49, p. 247 f.
Page 151-lines: 7) Here are enumerated secular branches of learning, covering various arts, crafts and miraculous attainments. Note the phrase 72 Fists and 64 fatis, see above p. 22, 1. 1 f. 12) Here is a specific reference to pupils who were given solely to the study of Vedas. 18) The language in which the lads from that residential school are talking is typically conversational Mid-Indian possibly imitating the contemporary spoken idiom as distinguished from the literary styles known to us in Sanskrit, Prakrit or Apabhramsa. For some annotations on this passage, see A. MASTER: BSOAS, vol. XIII, part 4, pp. 1010 ff. gifqat qat--the talk or conversation started. FHS Passive third p. sing. 19) It is interesting how pure Sanskrit words are retained as it is done in the present-day Modern Indian Languages. 99605 1st p. pl. of the