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 327

*152
KUVALAYAMĀLA
Page 217–lines: 10) Note the Mas. Nom. sing. in g. 21) Here the setting of the Sama. vasaraṇa of Mahāvīra is comparatively simple: only three items are mentioned-91*1*774, TASH and रक्ताशोकपादप. 28) Here शिव stands for मोक्ष; naturally the reading जिणं मोत्तुं gives better sense, Mokşa is the real shelter and that is reached through Samyaktva (Cāritra or Kiriyā ?) Jñāna and Darsana. Samyaktva is variously explained here. We can suitably read HFUTTfcatfagor etc. 29) Here Futa, T and aia are mentioned (also at line 13, next page); elsewhere सम्यक्त्व and दर्शन mean the same, and the third item is चरण, किरिया or चारित्र. May be that चारित्र is being partly included under the
Page 218–lines: 10) Here the characteristics of a firefocuita are being given. Compare सर्वार्थसिद्धि on the त० सू० I. 2-तत् [सम्यग्दर्शनं] द्विविधं, सरागवीतरागविषयभेदात् । प्रशमसंवेगानुकम्पास्तिक्याद्यभिauferetur ## #fastfartafa I. 11) See the discussion of the HTCFTS, or the attendant clauses of the as in the grateffETTHTT, VII, 11- T TG ITFUUHTETESTET HTETTUTTE QUATTTfaruq I. 16) Compare do T. VII. 12—11Fleurat ar ama ztratefa I. 21) Here are being explained the दोषs or अतिचारs of सम्यक्त्व; compare त० सू० VII. 23-शङ्काकांक्षाविचिकित्साऽन्यदृष्टिप्रशंसासंस्तवाः सम्यग्दृष्टेरतिचाराः ।. Pujyapada raises the point how they could be just five when elsewhere they are enumerated, in their negative aspects, as eight limbs of #4769, see the Ratnakarandaka-śrāva kācāra 11-18. 31) These pithy instructions summarise, more or less, what is discussed above.
Page 219_lines: 4) By saying gai HT-RYU, the author takes fra and get to be identical. 7) Jñāna must be backed by Darsana and Caraņa. 8) Better Jayi with P. 13) Here we get the basic justification of the doctrine of Ahimsā. 17) Hereonwards we get some apparently 'flimsy' arguments to defend or justify feat; some of them are interesting in view of the basic philosophical or moral approach. 29) Cf. Jo To VII. 3-H TETTYYTToi faut! 30) Cf. FACHT (in his arferfet)-fagarafa ya ua, fara TTTTHETETFHafedi वधायतनमभ्युपैति च परान्न निघ्नन्नपि, त्वयायमतिदुर्गमः प्रशमहेतुरुद्योतितः ।। ३-१६.
Page 220-lines: 1) The first ETEC is duly observed by one who adopts the five afafas; but the list of the so-called Samitis here combines two items, known as TOTS and affers elsewhere-Emetaforegur faro TTT ATT 959 I TOTO VII.4 and fufhalafTetfrf: HGT: 1 Ibid IX.5. See also the Ācārānga, Book II, Lecture 15, i. . 9) Here the second vow मुसावायविरमणं is defined and its consequences here or elsewhere are explained. 15) अलीकवचन is of three kinds: सद्भावप्रतिषेध, अर्थान्तरभाषण and निन्दा which are duly defined. 19) Truth must serve, and is subordinated to, Ahimsā. 23) It is to be guarded by five Tahts which are explained hereafter. The त० सू० mentions them thus : क्रोधलोभभीरुत्वहास्यप्रत्याख्यानान्यनुवीचिभाषणं च पञ्च । VII. 5. 27) Better इहलोयाजीव. The seven kinds of fear are thus enumerated : इहपरलोयत्ताणं अगत्तिमरणवेय0776FFIT I hafa fafect foruraftafe Il see Subhacandra's Sk. com. on the Kattigeyāņuppekkhā (Agas 1960) p. 232. 30) Hereonwards 37 UutisTT34 is explained. 32) That is the rationale of this vow: much the same as in the case of Ahimsā.
Page 221 - lines: 1) The third HETTT is guarded by five Bhāvanās, which agree more with the enumeration in the Acārānga, II, 15, iii, p. 206-7 (JACOBI's Translation) than with the one in the Tattvārthasūtra which runs thus: TUTTfanfaatan TITTET urtezeifergaffa iagt: 4571 VII. 6. 9) The fourth महाव्रत is मैथुनविरति or ब्रह्मचर्य. The characteristics and consequences of sexual pursuits are described; and then follow the five Bhāvanās, the first being a little different from those in the Tattvārthasūtra: FTTTTTTTAUTAFERE facteua TaeTATTHETT#FATFATTT: | VII. 7. Cf. 37TTETTA 16. 25) The first line presents some metrical handicap: B.tter इत्थीपसुपंडवज्जियाएँ वसतीएँ अच्छइ णीसंगो ।, and it is a विपुला type. 31) The fifth vow is qfagfa fa. Greed is the root cause of attachment for possessions; and it makes him unhappy here and elsewhere. 32) Note the popular verse: 37THUA E TETT TT TT THE sie feritet: 962TUT: II.
Page 222 linēs: 4) The five Bhāvanās which sustain well or guard this last H T are these : मनोज्ञामनोज्ञेन्द्रियविषयरागद्वेषवर्जनानि पञ्च ॥ VII. 8. The author often calls these भावनाs as #fufas. 5) fria, guarding mind, speech and body, and fraus refers to hurtful behaviour through mind, speech and body: thus both amount to the same contents, put positively and negatively. The author says त्रिदण्डविरतमनः; has he in view three-fold acts, कृत, कारित and अनुमोदित?