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196
DESYA WORDS FROM THE MAHAPURANA
the context.
cf. also ayallaka- in the sense of 'longing' noted by Maurice Bloomfield in his "Some aspects of Jain Sanskrit".
Elsewhere ayallaka- is 'longing exclusively with love.' Here it is irrespective of love. It is 'longing' in general. Either the meaning was extended to convey 'longing' in general or it was so previously. 801. Acakkh- 'to taste, to relish':
acakkhiya- (p. p.) 1 7 6.
[Gloss loosely renders it with bhakṣita-. 'eaten'; it should be asvadita-. see cakkh-.]
802. Ayam- 'to make miserable, to afflict':
ayamijjai (passive 3. s.) 85 17 11.
[-duḥkhikriyate-(gl.); Alsdorf notes dukhyate, klesam utpadyate as the gloss. (vide Harivamsapurana); the relevant passage is "nāyāmijjai visaharasayane" (he) is not afflicted by the bed of snakes'; this sense of the word is not noted by PSM.]
903 Ayamiya- 87 2 6 'trampled, crushed, pressed down'.
1.
[=campita-(gl. ); Alsdorf notes niddalita as the gloss here; the relevant passage is "nayasejja āyāmiyam pabale"- 'trampled or crushed the bed of snakes with his strength'; PC. I, and PC. III have āyām-= samarthyam kṛ'-, 'exert force, stretch oneself'; this meaning is not noted by PSM.; it is connected with D.I 65 ayama- bala-, 'strength'. Our ayamiya- also seems to be connected with D.I 65 in view of the context.]
804. Adhatta 77 6 6 'surrounded with a view to attack'.
[-vestita (gl.); the relevant passage is "hari aḍhattau jambuchi"- the lion was surrounded by jackals'; cf. PSM. adhatta- (D)= ākrānta, 'attacked'. ]
sāmi
Here adhatta- is rendered by the gloss with vestita-. PSM. quotes a passage from Samaraiccakaba wherein the word aḍhatta- occurs, according to PSM., in the sense of akrānta-, 'attacked'. The passage is as follows:- "etthamtarammi vijayavamma-naravaiņā āḍhatto lacchinilayasūrateo nāma naravai" (Sam. K. 140) 'In the meanwhile, the king Vijayavarma attacked the king of lakṣminilaya, by name Suryatejas'. In this passage of the Sam. K., we can very well take adhattain the sense of vestita-, 'surrounded'. Similarly the word aḍhatta- in the MP. passage also can be taken to mean ākrānta-. So there is nothing in these two passages which can make us prefer between the two meanings, namely, akranta- and vestita-. Both suit the context.
Festchrift, Jacob Wakernagel, Gottingen, 1923, p. 226.
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