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 326

NOTES
*151
force behind human activities, is rejected by the king. The author of the Rājasthan through the Ages (Bikaner 1966), pp. 396 ff. has some comparative observations on these religious tenets and rites. 33) There are many people who are capable of discriminating between Dharma and Adharma--that is how and why some people practise renunciation. 35) Knowledge is considered to be more important than good behaviour. This may be an attack against some Samkhya followers. See K. K. HANDIQUI: Yaśastilak and Indian Culture (Sholapur 1949), p. 229.
Page 207—lines: 3) This is the Jaina doctrine according to which one should abstain from five sins and adore Arhat as deity. This tallies well with what was written in the Ms. given by the Kuladevatā. 9) Every one is free to practise the religion professed by him, whether it is or is not acceptable to the king. 11) Dharma is based on the Agama which constitutes the words of an Apta who is free from rāga and dveşa etc. (line 14). Samantabhadra's description of 3774 is helpful in this context ( TUE* 4-10) 3
SATTATT I fou fur arrepent TEST Ha II ETIATTAFF FF72642T: 17 TÈCHEIST TRAIGT: tecia 11. The knowledge of Agama is inherited, like the throne, through a succession of Teachers. Why the Agama is authentic and authoritative is explained in lines 25-26. 34) Note the distinction between a and 1 .
Page 208lines: 1) In this paragraph the prince reviews his career upto this time. 22) When a monk says THT2T, it is only a blessing. Compare in this context the other expression haft more current in the South than in Gujarat.
Page 209-lines: 9) Here we get some details of the sterfafer. 16) This is from the 357 TEUTETET III.1. This and the next paragraph explain fully this verse. 18) This is a detailed explanation of what is known as ASICA, which illustrates how rare the human birth is. On the rarity of human birth, Mätrceta gives a similar illustration in his Adhyardhašataka: प्राप्य मनुष्यत्वं ससद्धर्ममहोत्सवम् । महार्णवयुगच्छिद्रकूर्मग्रीवार्पणोपमम् ॥ ५ ॥
Page 210_lines: 1) Here follows the 394, explanatory application, of the ser noted above. 12) Even if one is born as a man, to belong to a worthy family etc. and to get Jinadharma are something equally rare. Compare TITTO III.1, X.4 ff. That Jina-dharma is rare is nicely explained with a number of apt similes.
Page 212–lines: 1) Ta din fotott has a metrical ring. The Danda should be put after 15t, and not after Music. 6) The author explains how one's Karmas are all powerful and how their consequences are certain and cannot be escaped. 10) A philosophical attitude like this that one is responsible for the consequences of one's own thoughts, words and acts definitely enables the individual to behave better and supplies a stable base for the moral balance of the society. This is really to the credit of the Jaina teachers that they have been able to evolve a philosophy of conduct uninfluenced by any reliance upon Super-natural intervention or guidance. 32) Uddyotana stands almost unparallelled in this peculiar style of presenting a string of short and effectively varied sentences and clauses.
Page 213-lines: 7) Facts is de facto entrusted with the powers of the king: of course, the context may not allow us to generalise about the contemporary practice. 14) Herconwards is expressed a genuine yearning for adopting the life of renunciation characteristic of a Sramaņa or Jaina monk. 23) This shows how renunciation even during boy-hood was lauded at the time of Uddyotana; to-day, however, though now and then practised, it is not looked upon with favour by the society in general.
Page 214-lines: 6) Some of the similes are quite catching. 13) In the view of the author, it is never too early to adopt srāmanya: perhaps boy-hood is better suited for its adoption. 16) The two verses, one in line 16 and the other in line 18, are parallelly drafted: What is true of Sürya is also true of the Jina-surya. 20) It is a prayer in Sanskrit and the metrical form is 30TH. Ratnaprabha's Sanskrit Digest reads to for TT. 24) See above p. 183, line 13 f. 31) The Sanskrit text (p.* 72.7) rightly renders the last pāda thus-ETHRT cafeat TheT: I.
Page 215-lines: 12) The normal form of blessing is T. 28) T is possibly a contraction of ge or a.
Page 216-lines: 4) A Toeg was assigned to him. It obviously means a party or group of monks organised for faent or tour; see also line 6 below. 22) They are called gafaa.