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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
184
EXPLANATORY NOTES.
X, 50. The quotation from the BD. is at the end of the comm, on this hymn (not 149), and is introduced with the words भाप्यांतरे पि वृद्धाचार्यों प्याह । वैश्वानरे गृहपतौ ofag at a grao etc. BD.VII, 839-855 (17 slokas, not 9).
X, 98. The quotation from the BD. in P1 is simply introduced with wafaETA: and begins with the words आटिपेण देवापि शंतनुशापि कारवौ (sic).
X, 105. g arjuta etc.: "called Durmitra as an epithet because his virtues are difficult to know owing to their great number.'
YURT etc.: 'Katyayana thinks the optional connexion of either name with the other epithet should be mentioned without urging the want of comexion in the sense of the verse.'
migrutat: etc.: ' by Asuras named Pani, protected by the frown of the Asura Bala;' Bala being their protector. All the MSS. read onz:. It may possibly be in corruption for 2: (= :), in which case the compound would mean' performing the (frowns=) commands of Bala,' i.e. the servants of Bala.
X, 106. P 1 alone at the end of the comm. introduces a short story of three lines with the words YaA: I Aigt: faims FF1A: FATfu aTT: 1 What follows is corrupt.
X, 121. The meaning seems to be: The hymn is sacred to Ka. A sátra, it is true, mentions this verse as pragapatya, which would be an exception to Ka. Hence this hymn, as well as Rigv. IV, 31, is employed as a Ka hymn, and when in a Brahmana it is spoken of in connexion with a prâgâpatya verse it is merely alludel to by the name of the Rishi, like Sukîrti and the rest.'
X, 140. The evidence of the MSS., both in the text and the comm., is altogether in favour of the two first verses being vishtârapankti, and the last therefore uparish - taggyotih.
X, 161. Shadg. thinks that Saunaka also, in the Brihaddevatâ, considering Indra to be the deity, quotes the opinion of Yâska and of certain persons (eke) merely to show that he differs from thein.
X, 166. The MSS. are very corrupt in the comm. W i reads are of ATISTIE शाकरी वा शाक्करं वा; PI, अब चाण प्रकृतिस्तु विराट् । वैराज वा शाक्करं वा । न कैश्चिदपि किरणायि; P2, अत्र चाण । प्रकृतिस्तु विराट् । वैराज वा शावर या नात्र कैश्चदण्यापि किरUfu; all the comm. in I 4 is why I fatty: 197 i sitt at :The passage as emended means: 'here we have the suffix Wu, while the base is fatit, but the meaning of "Vairâga or Såkvara" has been made out by no one.'
X, 179. There can be no doubt from the evidence of the MSS. in both text and comm. that the patronyinie is Rausadasva.
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