Mahavira Charitam

SR No.: 010406
Original Sutra Author: N/A
Author: Todarmal Pandit
Publisher: University of Panjab Lahore
Publication Year: 1928
Total Pages: 407
Language: Hindi
Classification: Book_Devnagari
File Size: 34 MB

Page 275

PART III
ILLUSTRATIVE NOTES
ACT I
Page 1, 1.3 The word svastha occurs only thrice in the drama In the other two passages, p 49, 1, 2, and III. 16, it clearly refers to mental "ease'. In the present case it appears to have been used quite differently-more in its etymological sense, 'abiding in one's self', 'self-dependent'. Cf sve mahimni pratisthtah So also VR., svasminn eva sthatāya ananyādhārāya , and Pick, self-existent'.
hata-pāpmane. Jv. offers a rather fanciful alternative sense "who has destroyed the world-evils, viz. the demons' (nāśrtāne kalusāni pāpa-rūpānı gagadupaplavānı asurădine vi yena)
1. 10. tyakta-krama-vibhāgāya is a rather difficult compound, because of the uncertain mutual relation of its component parts. It may be dissolved as tyaktah kramasya vibhāgo yena, 'free from participation in order', or in other words, about whom it is impossible to assert what he piecedes and what he follows So does SR. Jv. explains it as free from the natural order of bith, existence, and death. I, however, prefer to dissolve it with VR., AB, as tyaktah kramaś ca vibhāgaś ca yena, 'beyond rank and division'. Pick. translates it as. who is without parts and beyond all rank'; and adds in a foot-note:
This is an address to Śiva, as the one supreme God, who is neither before nor after the others (tyakta-krama) and who is without parts (vibhāga). But kramavibhāga may be taken as a tatpurusa compound, meaning participation in order, 1. e. the triple division of the Hindu gods, in which Śiva takes the third place in the character of Rudra'.
Cartanya-Jyotise is evidently meant as an epithet to distinguish him from the jada and tāmasa matter as also from the inanimate would. The word has created a great difficulty for the commentators, nearly all of whom have misunderstood the sense. VR. is uncertain, and besides the right interpretation, offers two more (a) who is revealed (nyotisa) by the knowledge of Yoga (cartanya), and (6) who is the revealer of all knowledge, and compares tacchubhra-jyotisām jyotih. Śr. : 'who shines with knowledge’. Pick. also offers two alternative meanings: (a) the light of the soul, and (6) whose glory consists in his knowledge.