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(8985
Stanza-33- * = surely. 19: = this sage. fapta: = who is not under the influenco of woalth i. e. who has renounced wealth. laag fayang ST1767: saula: fazifa s7: | #1!: = a libidinous one = #AITT: 1 271763|1a = under the pretence of meditation. FAT929 overcome with passion. Fcaetotaracqti = engrossed in counting days.
#cat =a porfectly chaste woman [i. o. unchaste woman. ] This word implies censure. A woman, spoiled by a person other than her husband, cannot be chaste. 31750 = certainly, agilea: = fag 37/aTuia 312: 3pavla: = who is not absorbed in self-experience. In my opinion this interpretation suits the context well. The demi-god thinks that the object upon which the sage is meditating is not the nature of his pure soul but some passionate lady dear to him. In bis opinion, the lady, upon whom the sage has fixed his mind, must have been that one who had been spoiled by himself in the former birth.
Stanza-34- As the incident referred to in this stanza had taken place in the remote past and as the two verbal forms hafa and Seaf are of the future tense, the root 71, from which the verbal form giaith is derived, must be taken to mean to remember under the rule
Enisait a l'. Under this very rule, the use of it in the present context is not possible. The word gh, therefore, is changed to the In the remote past Marubhuti, leaving along his beloved behind, had accompanied the king, Aravinda, who had marched out of his kingdom for offensive operation. In his absence, Kamatha, his elder brother, had seduced Vasundhara, Marubliūtis wife, through his own wife and contaminated her. Shambara, formerly Kamatha, is described here as reminding the sage, Parsva, tbe former Marubliūti, of the incident. The two words aaf yasrat imply that Vasundhara had become thoroughly attached to Kamatha.
Stapza-35-This stanza describes Kamatha representing the picture of his and his brother's former life. His reference to the former life of Parshva is purposeful. By reminding the sage of his wife's love-sickness, he is trying to effect his purpose of disturbing the sage, absorbed in deep meditation.
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