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 332

NOTES
*157
Page 274 lines: 4) Within a few days after birth, the child may be offered as oblation or it may be affected by various diseases and ailments, the list of which is quite interesting. This list sheds some light on the contemporary practices like T . 16) Here some weapons used for striking are mentioned. 22) After enumerating the types etc. of Death for human beings, the author deals with those of sub-human beings in their Sthāvara (27 f.) and Trasa forms (30 f.).
Page 275-lines: 6 Death in hells and heavens is dealt with in the following lines. 16) Hereonwards we get a description of the nature and constituents of the body which is after all perishable being subjeet to various ailments. What is more important is Dharma for the practice of which one should take the maximum advantage of the body without undue infatuation for it.
Page 276-lines: 3f.) One is to reflect on the nature of Jiva and its fate in Samsārathere are various kinds of death; but the Pandita-maraņa alone helps one to get rid of Samsāra and attain the status of Siddha.
Page 277–lines: 7) In the same manner, the saint Mahāratha accepts Samlehaņā and offers salutation to Arahanta, Siddha, Acārya, Upādhyāya and Sādhu in SS 420-24. We get a good discourse on these five and their nature. The Arahantas, especially the Tīrthakaras of all times, of all places, in their different stages of varying careers, and endowed with great qualities are described: a salutation to them leads one to Mokşa. 26) Hereonwards we have a salutation to Siddhas; their types and varieties are interesting. Compare in this context T. S. X. 9.
Page 278—lines: 7) It is the Gañadharas, to be included under the category of Ācāryas, who are responsible for incorporating in Sūtras the words of Jina which thereby have come down to us. Different Acāryas knew the Angas of varying extent. It is they who enlighten us in the Scriptural knowledge. Salutations are offered to them, of the various times and places. 24) The Upādhyāya is one who propounds the contents of the Angas and Upāngas for the benefit of pupils.
Page 279-lines: 1) Here the Sadhu is saluted, and his outstandind qualities are incidentally mentioned. 12) 1947Tt has obviously the meaning of #174177 and its etymology might be offered thus: जयकारः > जउक्कारो (in Apabhramsa) > जोक्कारो, the doubling is not in any way abnormal: सुगति is often represented by सोग्गइ. We get both the forms णमोयारो and णमोक्कारो. This paragraph (8 425) glorifies the 99946477 in view of its religious sanctity, spiritual powers and miraculous force. A good deal of literature has developed round this w a T both in Prākrit and Sanskrit, and a good bit of it is publisned in two volumes, 7HFPTT Falszty, published by fecufat THUS, Villeparle, Bombay-56, 1961-62.
Page 280—-lines: 1) In this paragraph is described the spiritual progress on the 1992 ust (See the Doctrine of Karman, p. 73, Bombay 1942) culminating with fafur or 197 which is characterised by the highest Bliss (see lines 15-16). 17) Here ends the $4TT FAT elaborated and composed by the genius of atauufagIn the Sāntinātha Jaina Bhandāra, Cambay (G.O.S. 135: Catalogue of Palm-leaf M88. in the S. J. Bha., Cambay, Baroda 1961) there is a Ms., Pancaārādhanā prakarana (No. 115-5, folios 88-110, Extent 339 gāthās, Language-Prākrit, size 13.7 X1.7 inches, Age of Ms., c. first half of the 13th Cent. V. S., condition-good), p. 189. It opens thus: मणिरहकुमारसाहू १ कामगयंदो वि मुणिवरो भयवं २ । वयरगुत्तो य मुणी ३ सयंभुदेवो महारिसि त्ति ४॥१॥ महरहसाहू ५ य तहा पंच वि एए तवं च काऊणं । वीरवरस्स भगवओ अंते आलोयणं दाउं ॥२॥ आराहेऊण तओ जिणोवइलैंण चेव मग्गेण । निविय-अट्रकम्मा अंतगडा केवली जाया ॥३॥ जह मुणिवरेहिं एएहिं झोसियं कम्मसेण्णमसूहं पि । तह अन्नण वि मुणिणा झोसेअव्वं पयत्तेणं ॥४॥ End-तत्थ न जरा न मच्चू नाविहिणो [न वाहिणो] नेय सव्वदुक्खाइं। अच्चंतसासयं faut fa tutta# TRE II SC11494 37/TTET TEHTIT I 4891 TTT: 338 113 11 This shows how these characters from a tale, in course of time, were looked upon as Religious Heroes, great saints in flesh and blood, who attained liberation after practising penances etc. 18) The story proper ends with the paragraph $426. Hereonwards is more or less the concluding Upasamhāra, in which the author explains himself on certain items ($ 427-28), solicits sympathy from the readers ($ 429), then gives some personal information in what may be called a Prasasti (8 430), then there is concluding Mangala (8431), and lastely the Granthāgra is given (8432). 19) For the description of the Nagari, see § 14 f. For the meaning 3 quit see p. 4, 1. 22. 22) For the episode of Ratnasekhara alias Jinasekhara, see pp. 117-120. 23) For the biography of Eņikā, pp. 124-27. 24) For the account of the Bhilla chief, see pp. 138-149. 26) For the episode of the Citrapata,