________________
*134
or pretexts with which they are committed are enumerated here. 33) Compare E T नारकस्यायुषः । त. सू. VI. 16.
Page 36-lines: 7) Hereafter there is a description of the hell, compare us I. 5. 1-2; 19, especially 47 ff. For a detailed exposition of the hellish region see faufa, af 2, especially 316 ff. (Sholapur 1943). Some lines have a metrical ring. 16) for=fam? 17) Obviously this line gives adjectives of fast, but they stand with Mas. termination. 32) The author gives a dramatic or conversational set-up to his description.
KUVALAYAMĀLĀ
Page 37-lines: 6) ? 16) If it has no reference to monthly oblation, the reading of P can be adopted thus - मंसामिसरुहिरमीसाओ. 19) आणे आणे are colloquial pronunciation of आनय, Imp. 2nd p. sing. The Apabh. dialect admits forms of this pattern, the Imp. 2nd p. sing. terminations being, and . P solves this difficulty by giving the plural form T. 24) The expressions in the second line are a contraction of हणह णिहणह भिदह छिंदह मारय मारय. 25 ) वेयरणी, also above (in 23) are in the Acc. Sing.
Page 38 lines: 2) Please read fag. 3) The consonant t could remain in words like बितिय = द्वितीय. If dropped, two similar vowels might coalesce and give rise to a word which would be of uncertain interpretation. Of course बिइय or बीय (which may stand for बीज, वीत etc.) are not unknown in Prakrits. 10) Stress is repeatedly laid on the five sins resulting from the violation of five vows (अहिंसा, सत्य, अस्तेय, ब्रह्मचर्य and अपरिग्रह ) ; see also above p. 37, lines 2-6. 14 ) P तरइ in the sense of ; but has its correspondence in Marathi, Gujarati and Hindi (from its synonym). 15) Imp. 2nd p. sing., usual in Apabhramsa as noted by Hemacandra (VIII. iv. 387). 21-2) The metre is तोटक ( स स स स ) ; in one line (खणमेत्त etc.) सइ is possibly to be read as से; it is also called छित्तक.
Page 39-lines: 1) Hereafter are detailed the various grades of faf and the miseries therein. 2) टंक is a coin. Compare माया तैर्यग्योनस्य । त. सू. VI. 17. 5 ) The doctrine of अहिंसा, in which हिंसा is defined as प्रमत्तयोगात् प्राणव्यपरोपणं हिंसा, has necessitated a detailed classification of Jivas according to the organs of senses etc. In this context, see Uttarādhyayana X. 5 f., XXVI. 69 ff.
Page 40 lines: 9) The metre is in four lines, each with, with pauses after 7, 7. 13) Hereonwards are given the details about human birth. Compare स्वभावमार्दवार्जवं च मानुषस्य । त. सू. VI. 18. 24) For a study of similar lists, see OTTO STEIN: The Jinist Studies (Ahmedabad 1948) pp. 97 ff; J. C. JAIN: Life in Ancient India as depicted in the Jaina Canons (Bombay 1947), pp. 358 ff. These are anarya or people who never dreamt of any religious practice. 30 ) लल्लाय from लल्ल 'of defective speech' रुल्ल and पंगुलय, cf. Marathi लुला and पांगळा. Compare this topic with the उत्तराध्ययन X. 16ff. Page 41-lines: 6) ? 19) or 1, a pebble? 33) This is a fata with 28 TTS (6, 4×5, ) in each line; the second line, however, seems to be little defective, since its first and second of the five Caturmātrās are not suitably constituted. 34) This is faqat as above.
=
Page 42-lines: 1) This is a fa, in two lines, each line having 30 TTS (4x7, 2) with a pause after 12 TITS. 4) कारिसिकारीस. Here onwards are detailed the causes etc. of देवगति. Compare सरागसंयमसंयमासंयमाकालनिर्जराबालतपांसि देवस्य । त. सू. VI. 20. 16 ) Read वज्जहरं ते सुरा. 25) Whenever inconvenient words or expressions are used, we have the fag type of п.
Page 43-lines: 5) TT is already noted by PISCHEL (Grammatik §§ 212, 534): so we have here, future 1st p. sing. For similar forms see Hema. VIII. iii. 171. 18) The metre is with four feet (). 26) A fine piece of instruction of general virtues which constitute worthy behaviour without any special religious bias. 27) Perhaps af for the sake of metre? 28) Rather बहुमायं मा कुणसु रूवे with P.
Page 44 – lines : 9 ) The metre is स्रग्धरा in four lines with 21 अक्षरs ( म र भ न य य य ) with pauses after 7, 7. 12) In the earlier section a described, and now he explains the basic causes that lead to it. 15) This is identical with foga VIII. 39. 16) Obviously the author is adding मोह as the fifth to the basic list of four कषायs. As the author's explanation stands below, has to go under both arise out of the generic कषायs and their illustrations, see त. सू. VIII. 10, especially the 283 f. (Bombay 1916); H. GLASENAPP: Die Lehre Vom. Jainas (English version, Bombay 1942) pp. 9-10.
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