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 325

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अम्हंचउ, cf. Konkani, आमचो, agreeing with धम्मो 21 ) What the religious teachers are going to state is fast, and not Dharma as a whole or in its entirity. 23) This corresponds to the Buddhistic view, stated possibly in contrast to the Jaina view which is given in that text by the Kuladevatā. 27) The two view-points, given in lines 27 and 31, look apparently alike: that may be the reason why J omits the first and P omits the second. Both of them have the Samkhya terminology as their basis. The first is specifically attributed to Tridanḍins but the second is stated anonymously. 35) Equating Kṛṣṇa with Paramātman, this verse echoes many bits from the-see, for instance, VI-29, 31; XIII-16, 27; XVIII-20 etc. Compare also the Svetāśvatara VI-11 – एको देवः सर्वभूतेषु गूढः etc. Cf. सूयगडं 2.6.47. Also the verse एक एव हि भूतात्मा भूते भूते व्यवस्थितः । एकधा बहुधा चैव दृश्यते जलचक्रवत् (सत्यशासनपरीक्षा 86 ) .
Page 204-lines: 3) In lines 3 and 5, Brahmanical sacrifices are put forth as the religious practices. 9) See the variant line in P. 11) Here the case for is being pressed. 13) See how lines are improved upon in one or the other Ms. 15) Dana is the highest dharma of the house-holders. 18) P omits lines 18-21 and J omits 22-25. Their contents are such as to induce one to argue that they are alternative passages or both can have a legitimate place in the text. In the first view, the term ara is being understood in a different context. In line 22, are we to read स इत-वाय - ( स द्वैतवाद ) ? 27 ) This is a typical case of devotional dedication carried to extreme: some such cases are reported even to-day; and social reformers are up against them. 31) This is self-immolation in fire or water as a part of religious end. Such practices are reported at various localities; see K. K. HANDIQUI: Yasastilaka and Indian Culture, pp. 391 f., especially foot-note 6.
KUVALAYAMĀLĀ
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would have been more suited for Jaina terminology. 3) The king, while rejecting this view, is putting forth the Jaina view, which is prescribed primarily for monks: these are socially beneficial acts which involve a, inevitable in the case of a layman. g. 5) Note the alternative line given by J, which is less popular in expression. 6) On this point, the author has expressed himself more than once earlier internal purity, by removing Karmic dirt, is more important than outward cleanliness, achieved by bathing in holy waters, or at holy places. 9) The alternative verse of J is quite dignified. 11) Here is a case made for Varnasramadharma in refutation of which, the Jaina definition is stated. 15) Building of temples for the worship of god is accepted by both, but the king raises the point 'which god?'. 19) The reference is possibly to an image of man (representing some god?) made of earth is to be created and some mantras are to be repeated before it with a view to burn ons's sins. 23) Dhyana, as means of Mokṣa, is accepted, but the king wants it to be accompanied by tapas, austerities, sila, rules of good behaviour, and niyama, self-imposed restrictions. 27) Obviously the king means that far should be shown to those who are deserving, but not to ч simply because they are elderly etc. 31) This is the patent view of the If school. 35) This refers to giving gifts to Brāhmaṇas.
Page 206-lines: 3) This seems to be the view of Karunikas 'who also according to Vācaspati Miśra were one of the Saiva sects. As the name Karuņika, however, alternates with that of Karuka-siddhantins in the commentaries of the Sankara-bhāṣya on the Brahmasutras and the Kālāmukhas in the commentaries of Rāmānuja and Kesava Kāśmirin, the three terms, Kāruṇika, Karuka and Kālāmukha can probably be equated' (Rajasthan through the Ages, Bikaner 1966, pp. 412-13). 7) No one has any right to kill any one on any pretext—that is the stand of the king. 9) The point at issue is not clear. 11) This is an interesting view that the 3- wants to avoid all animal products, treating them on par with flesh. Haribhadra also refers to them and their view (Samaraiccakahā, pp. 552-53, ed. H. JACOBI, Calcutta 1926). On the exact meaning and identification of -f, see B. J. SANDESARA: A Note or the word Svetabhiksu, Journal of the Oriental Institute, XVI, No. 2, pp. 120 f. These ascetics possibly besmeared their bodies with ashes, and hence called so. Early tradition identifies them with Ājïvikas. In this connection see N. SHASTRI: Development of Religion in South India, Longman's Publication 1963, p. 115. Pandara seems to be a non-Brahmin temple priest. 19) The Hitopadesa (1-183) has a verse like this—न शुक्लीकृता हंसा शुकाश्च हरितीकृताः । मयूराश्चित्रिता येन स ते वृत्ति विधास्यति ॥ . The king makes it plain that Karma is only another name of Vidhi. 27) Isvara, as the guiding