Kartikeyanupreksha

SR No.: 090248
Original Sutra Author: N/A
Author: Kumar Swami
Publisher: Paramshrut Prabhavak Mandal
Total Pages: 589
Language: Hindi
Classification: Book_Devnagari & Religion
File Size: 19 MB

Page 103

88
KARITIKEYANDPREKSA
not only in Sanskrit but also in New Indo-Aryan languages of their locality. In bis vooabulary he freely drawe some words from the New Indo-Aryan, with or without suitable phonetic variation : 1dbhasanam (pp. 257, 259 ), standing postare, *ulbhes cf. Marathi ubha, in Prákrit ubbhikaya rendered by ürdhuikrta.- cor (p. 242), corin karati, cf. cori in Hindi, Marathi, Sanskrit oxuriki, caurl, theft. robbery-ihakatakan (p. 250). Hindi shazada. Kam i (hlagafu.-nibus-phan, of. Hindi nibus, Marathi limbu, lemon fruit. - palana (p. 30), May. palanā, H. päland, a cradle.Disani, H. pisand, grinding. - sadaran (v. l. sadaman, p. 49), of. Hindi sadand.-sert, & geer (measure ), the same in H, M. Guj. etc. Some of his Sanskrit renderings cangot be accepted : citthai= cestate (p. 7), muniya = munita (p. 133), paulittanoprotiptam (really from pradiptom, p. 25 : agni-prolipiam agnina paraan náptam agmajocitam ilyurthah). Some of his words are not quite usual in classical Sanskrit: gratila (p. 120, Prākrit gahila), shampana (pp. 231, 317), malaya (p. 226), laxmima-granah (p. 5), qadhatiko (p. 30), vychanika” (p. 25) etc. The expression kurd-yotanam (p. 347 ) is appurently ineeningless, but it can be easily understood, if we remember Iindi hátha yodland. Some of hig favourite roots are jhamp to cover (p. 317) and volbh to eat (p. 332). He often wes kurvate for krmite (pp. 122, 125), manuate for manuste (p. 11), supyati for suvspiti (p. 10). Some liberty is taken with regard to gender : paulāriha (p. 159) is neuter; and sandá (p. 7) stands for sampad. Some of these illustrations (which are only selective) indicate that the New IndoAryan phase was repeatedly affecting his Sanskrit expression.
Though Subhacandra does not strike us as 4 consummate commentator giving us a perfect and polished performance, he does stand before 19 as a widely read religious teacher who wants to give as elaborate an exposition as possible. He wants to make his commentary a storehouse of details about various religious topics hinted or discussed in Kumāra's gāthis. Thus his zeal of a religious teacher is seen throughout this commentary.
It is the zeal of a religious teacher more than that of a inan of letters in Subhacandra that led him to compose a large number of works on rituals. As a Bhattāraka he had to cater to the needs of the contemporary Jaina society. Masses sought religious solace in elaborate rituals, and Bhattārakas helped them in this direction. Subhacandra thus is only a popular author like Sakalakirti ; and his works are more of an explanatory and popular bharacter than profound and original contributions.