Lilavai

SR No.: 002796
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1966
Total Pages: 500
Language: Sanskrit, Hindi, English
Classification: Book_Devnagari & Literature
File Size: 15 MB

Page 455

LĪLĀVAI
[214
चित्रमिदमालो कि
- सचेतना इवास्यै भगवत्यै समतिसृजन्तः फलन्यात्मानुग्रहमुपादयन्ति वनस्पतयः । तमस्माभिरदृष्टपूर्वम् । 214 ) Literally भुंजाविओ = भोजितः.
215-72) With the advent of evening the ascetic told me with regret that there dwelt in that forest a demon Bhiṣaṇanana by name who was very invincible and did not allow others to stay there at night; and that therefore, before it is dark (Description of evening scenes 218-23), I should go to an adjacent hermitage where dwell two nuns, a Yakṣa girl Mahānumati and an ascetic's daughter Kuvalayāvali, and after spending the night there I might go my way next morning. He took me to that beautiful hermitage. There I saw a gorgeous temple (Described 236-42) of Parvati and isvara. Close to it, to the south, there is a monastery (maṭhāyatana) in which were seen Mahānumati and Kuvalayāvali, wearing ascetic robes and seated on a slab of stone. They greeted the Tapasa with the offering of arghya. I took my seat nearby and was surprised at their demeanour and beauty. (His various reflections 252 etc.). The Tapasa introduced me to them, and told them that I would go next morning. Then he went away. I sat conversing with them. It was sunset. Mahanumati left me with Kuvalayāvali, and went out to perform her evening Samadhi. With much hesitation and with due apologies I inquired from Kuvalayǎvali why they were staying there practising austerities at this age. She was overpowered by sentiments and started narrating their biography reluctantly.
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215) After scrutinising the available instances, I find that our author has used as the Nom. sing. and pl. form of (209 reading of J, 215, 296, 805, 849, 1149, 1173 and 1222), but as far as I know, this usage is not noted by Prākrit grammarians (Pischel$ 415 ). णे in the sense of अस्माभिः and अस्माकम (gāthās 34, 412) is already noted by them. Here iter. 216) - ; it is already known elsewhere, though в tries to avoid it (see PSM). 217) Note the explanation of the com.: à grad. Are we to read in the com. सार्धमेकामपि निशां सुखेनावासो etc. ? 218 ) Obviously सक्खिण is the base. तोरविय is looked upon as देशी, meaning उत्तेजित; why not त्वरायित ? समल्लियइ = समुपसर्पति 219) समोसरती = समोसरर्ति, Acc. sing. qualifying नियच्छायं. In gāthā 224 P reads सुवसई for सुवसई Acc. sing. 221 ) सरस may mean a pond' or wet'. 222) This gāthā is found almost in an identical form in the वज्जालम्गं thus : एकं (०.८. इक्कं ) चिय सलहिज्ज दिसदियहाण (०. ८. दिवहाण, दिणहाण) नवरि निष्वहणं । आ जम्म एकमेकेहि जेहि (०. 1. जेहिं ) विरहो श्चिय न दियो । ०.८. विणिद्दिहो) ।। ६५ ॥ According to Hemacandra, झूर = स्मर् and जूर = खिद् ( है ० VIII. iv. 74, 132 ) ; a meaning like स्मृतेन or चिन्तितेन ( with regret) would suit the context; compare Marathi to brood, to languish. 225) Rafal, see Pischel §§ 108, 455. 227) (J P) This gatha, though omitted by B, is in a way necessary and expands the idea of the earlier verse. The ascetic warned the king that he (i. e., king) did not know the nature of that Demon, and hence the need of describing him in details. f = far Voc. sing.. see 257 below where fa is described as a aaga. 230) The com. uses both the forms महानुमतिः and महानुमती; the former is to be preferred. 231) We have an उपमा here. 232 ) एकमेक 哺 अन्योन्यम्; compare the Marāthi
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