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 335

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KUVALAYAMĀLĀ
In this address he puts together some details from the Kuvalayamālā. Jalor was possibly within his jurisdiction. 4) Uddyotana calls himself Ācārya here; and tells us that he was a limb of or belonged to Candrakula. 6) Earlier only Caitra-kşşņa-caturdasi was mentioned; here more details are given. It was completed (the reading of P is more explicit) in the afternoon, when one day was less for the Saka era to reach seven hundred. The year ends with Caitra-kronaamāvāsyā. This last day but one of the Saka year 700, according to JACOBI, corresponds to the 21st March 779 A.D. He has an important note thus explaining te TAFT fuga . i.e. Caitra ba-di 14 “This date is interesting from the point of view of the Calendar. As the Caitrādiyear invariably begins with the suklapakşa of Caitra, the date in question would seem to be recorded according to the purnimānta scheme in which the dark fortnight precedes the bright one. But as KIELHORN (Ind. Ant. 1896, p. 271 f.) has shown from dates in inscriptions that in connexion with Saka years almost always amānta months are used, the prima facie interpretation of our date becomes extremely doubtful. In the year under consideration, however, there was an adhika Caitra which precedes the nija month; therefore, in this adhika Caitra ba-di 14 is the last day but one of the preceding year, if the year began with nija Caitra, as it ought to do, since the new moon initiating true Caitra immediately preceded Meşasamkrānti. I, therefore, believe that SWAMIKANNU PILLAI's assertion (Indian Ephemeris vol. I, part I, p. 65), 'when there is an adhika Caitra, that begins the year', applies only to modern usage (Samarāiccakahā Intro., p.fi, Calcutta 1926). 9) This section presents what is called Pravacanamangala. Such a mangala comes at the beginning and at the close of a discourse or treatise. It consists of salutations to all the worthy ones and to all those who deserve reverence and recollection of whom develops an auspious mood (in the individual) as well as atmosphere (round about). What J presents is a different draft of the Mangala from that in P, though some of the contents are common; and these contents go back to ancient Mangala-sūtras. Some forty four of them are a part of the Mangala salutation at the beginning of the Vedanākhanda (Şatkhandāgama, Khanda 4, Bhāga 1, Book 9, pp. 2 f.; see also the editorial observations in the Visaya-paricaya, and Book 1 Prastāvanā p. 29 f.). The Dhavală com. on this section explains fully all those expressions which are common to these Mangala salutations. The references to various for and foets are interesting. 16) Perhaps for it. 43) It may be noted that the Mangala in P refers to the Siddhāyatanas in the Sammedaśaila. 44) The two Mangala passages drafted independently and added in Mss. P and J, using the same basic traditional material, might have been put at the end of the Mss. when they were completed and consecrated. fofo faifo 39f5971 is a better reading found elsewhere in the H. T: TEFU.
Page 284-lines: 5) The expression fæfas fefesy 4879771 is a bit elusive; the term fefofefosदेवीओ is in plural: if it does not refer to श्री (सिरी> सिली >हिली in popular Apabh.) and ह्री-देवीs. it has in view some local tutelary deities invoked in Tāntric rituals. See the formulas in the HERTTEFT. Muni Shri PUNYAVIJAYAJI kindly showed me an advance copy of what is called पवयणमंगलसारथयं printed in the मन्त्रराजरहस्य of सिंहतिलकसूरि (in the Singhi Jaina Series). Some of the prose passages in this Collection have close correspondence with the matter in our paragraph 431. There are some significant various readings which need careful study. 7) The concluding verse clearly indicates that a Mangala of this type is to be recited every day. 8) This seems to be the aurhor's approximate calculation recorded in the draft included in the Ms. P. Even after this calculation noted in the body of the text, it is interesting to observe that the Granthāgra noted by the copyist of the Ms. P is only 10,000. The subsequent reference to Uddyotana possibly belongs to the copyist. 11) Why it is a falu , see ante p. 4, line 16. 16) The Ms. J plainly mentions the date when it was completed. It is Samvat 1139, Phālguņa Vadi 1, Sunday.