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 331

156
KUVALAYAMALA
On the pattern of पावपरमं जीवियं, we can read अहिंसा परमो धर्मः, rather than अहिंसा परमो धर्मः as it generally understood. 31 ) अनुज्जा = अनुज्ञा.
Page 262-lines: 1) The context of the bird seeking consent of the elders to quit the world and adopt renunciation is really an art giving lesson to all those who are too much attached to the world. This breathes the same spirit seen in the Uttaradhyayana IVX and IXX.
Page 263-lines: 3) Here the Mother is being requested to give a to adopt renunciation. The various terms of address are interesting. 16) Note with infinitive. 33) Here in the same manner the elder brother is being requested.
Page 264 - lines: 3) The second part presents some difficulty. 12) Here the younger brother is approached. 18) Here the elder sister is being addressed. 21) 4 from ga? 28) Now the younger sister is approached. 33) Hereonwards the wife is being addressed.
Page 265-lines: 21) This optimistic desire to put oneself on the right track, for doing which it is never late, is a highly praiseworthy tone and a worthy outlook on life. 34) पाएहिं ( = पादेषु = पादयोः ) ?
fig=
Page 266-lines: 1f.) He is addressing his children, then his father-in-law (7. 11), thereafter his mother, his mother-in-law (l. 17), and then his friend (1.31).
Page 268-lines: 9) Here the references to Magadha, Rajagṛha and king Śrenika bring us to a historical period. 20) सुत्तणाणं - सूत्र - or श्रुतज्ञान. 25 ) Hereonwards some details of the निमित्तज्ञान are given. Some syllables are auspicious, while others are inauspicious. These topics, Dr. Nemichandra Shastri, Arrah, informs me, are discussed in Jaina texts such as frez, Aतिलक, केवलज्ञानप्रश्न चूडामणि, चन्द्रोन्मीलनप्रश्न etc.
Page 269-lines: 7) The theoretical discourse about nimitta serves like a prelude and anticipates, as it were, the dream of Mahārathakumāra. 23) Here is a doctrinal discourse on the fourfold Aradhana: 1,, and . 26) Compare Mulācāra v. 72 and 170. The topic
of Jñana is dealt with in 269.26-270.4.
Page 270-lines: 5) The topic of Darśana is dealt with in lines 5-15, with reference to its eight angas. 14) This verse is often quoted. May be that it is an old verse of traditional inheritance. 16) Hereonwards is discussed a consisting of five Samitis and three Guptis, which are called Eight . 26) The last T consisting of twelve penances is passingly referred to.
Page 271-lines: 1f.) Here is the offering of Sāmāyika, a good doctrinal discourse on its contents and mode of offering. Having accepted Samlehana, on the eve of his career, one abandons all violations (in thought, word and act, and all that is committed, commissioned and consented to) of the six-fold vows (Five Mahāvratas and Ratri-bhojana-viramana), 11. 1-6; all notions of mineness in the context of possessions, relations and attachments 11. 7-15; and all passions (kaṣāyas), all activities, through words and deeds, which cause even remote pain to others: lastly, he forgives all or apologises to all and want all to forgive him.
Page 272-lines: 5f.) Likewise, the saint Vajragupta, on the eve of his career, recounts and offers repentance for his various irregularities in the practice of religion. He offers Sāmāyika, recollects fourfold Mangala and solicits fourfold shelter, the best of the four being Jinadharma. Then either he abstains from or devotes himself to items, enumerated from one to thirty three, as well as those of the miscellaneous type connected with Jaina doctrine (ending with p. 273, line 22). This tendency along with the pattern of details is pretty old, see the Uttaradhyayana, Chap. 31 called Caraṇavihi; it is followed in the Dharmopadeśamālā, pp. 67 f. (Bombay 1949).
Page 273-lines: 6) Then Pratikramaņa is offered with reference to various omissions and transgressions. 20) Here the author has the tenfold enumeration of Prayaścitta. while another with nine varieties is also known, see the oo. IX.22. The former has मूल, अनवस्थाप्य and if in the place of afg and r of the latter. 25) Similarly Svayambhudeva meditates on the nature and types of Death, namely, Pandita- and Bala-marana. Right from conception death might overtake one at various stages and in various forms. In this context see the I. vii. 8; (Sholapur 1935) which is mainly devoted to this; मरणसमाही, one of प्रकीर्ण texts, deals with this topic.