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Additions to Footnotes (supplied by W. Bollée)
Footnote 48, p. 86:
In the glossary to his edition of the text Schubring explains -bala as bali at the end of a bahuvrihi compound by transfer into the -a declension. According to the commentaries bala means the power obtained by personal gifts to relatives, etc., or through strengthening on their part, or by bloody sacrifices to spirits and gods, namely, power that is based on violence. Pischel's grammar does not mention this transfer, but Schubring's reference to Pāli panca-bali is striking. Jacobi 1884, p. 18 translates this quite differently.
Footnote 156, p. 103:
The part of the line dealt with here is: "always making an effort, looking at what has been combined, renouncing voluntarily".
255
For samiyā ... jayā “always making an effort" cf. Suy. I 16, 3; 2, 1, 60, etc.
Instead of Schubring's "has been combined" Jacobi 1884, p. 41, has: 'full of equanimity', where Śil. is also quoted: nirantara-darśinaḥ śubhâśubhasya. The compound may be a hapax legomenon and the Curṇi 153, 11 only states: samthaḍam näma nirantaram. According to Schubring's glossary the etymon of samghada is samhṛta; the PSM has samghata (could this be a corruption of sammatta (-damsin) found in 23, 28?). In Pāli there are many compounds with dassin, but none from the Pali-English Dictionary is applicable here.
The word which Schubring translates as "renouncing voluntarily”, āóvarayāṇam, is omitted by Jacobi 1884, p. 41. The Cūrṇi paraphrases it as sammam nāṇam ca tava-samjame virāyati pāva-kammāim (153, 10) and Śil. explains it as ātmôparatāḥ pāpa-karmabhyaḥ. If the Curni is right then the first member of the compound, ǎôvaraya, must be the Prakrit equivalent of Sanskrit āgas, Pāli āgu which, in the PSM is listed as aya, without reference to the sense of 'papa', and in a rare commentary (not available to me) in the sense of 'aparādha, gunha'. In this case the meaning of aóvaraya would be 'renouncing evil'. For the transition of -s stems into the first declension see Pischel §§ 408f.
nivvāṇa-maggam.
Addition to fn. 180, p. 107:
Jacobi 1884, p. 46, translates: "But a sage who walks the beaten track (to liberation)...", reading -pahe in the regular sense of Śil. who gives -bhae as a variant. For the Curni it is the other way around: Vyatha bhayacalanayoh (Dhatupatha 1, 801) jena atthaviha-kamma-ganthi-bhayam jamma-maraṇa-bhayam vď sammaltam viddham sa bhavati samviddha-bhae muni, vahitam ti vā caliyam ti vā (khobhiyam ti vä) egaṭṭhā, sattaviham vā jeṇa bhayam samviddham. Ahavā samviddha-pahe. Tattha samviddham iti saṇṇātam, padho nāṇādi. So jassa samviddho sa bhavati samviddha-pahe, jam bhaṇitam: sammam uvaladdho muṇī bhanito (177, 3-6). The Cūrṇi seems to derive (sam)viddha from the root vyath. Sil.'s comment here is: samviddha-pathaḥ samyag-viddhaḥ täditaḥ kṣunṇaḥ panthāḥ — mokṣa-mārgo jñāna-darśana-cäritråkhyo yena, sa tattha (212a 1f. on sutra 154). Read: 'samdiddha-pahe, 'for whom the path is clear', and cf. Say. 2, 7, 18 (Ladnun ed.): a-samdiddham...
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Addition to fn. 212, p. 112:
If not for a solution, at least for a better understanding of the passage concerned here one would have to draw on the Curni by 'Jinadasa' (1950 Ratlam ed.) despite the poor quality of its transmission, and the Tika by Silanka (1917 ed.). This is especially useful in the case of the Curni because it apparently had a different reading which
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