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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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...u.cşu anusua (usu )eșu manuseșu ribaramu anusna O
Cf. Dhammap., 199). 28 suhai vata jivamu viraneşu averana
(I veraneņu malnusrşu viharamu averana O
[Font-note: "Fr. C 8X1v.]
Cf. Dhammap., 197.
a. Suhni=sukhdya, that is to say, " for happiness, in
happiness." It quite seenis that our copyist, who writes nerana everywhere, may have bad the impression of an adjective verano and not of verina derived froin rerin, ruirin, which is reflected in arerino of the Pali. The locative rerinera of the Pali is indeed difficult enough. I woull readily incline to allow an adjective arerand as the original reading ; perhaps it is not as improbable as it appears at first, if, to start with, the negative averana is taken as formed from a substantive rernun, vnirana, which might be explained as=rairy; the adjective kiñcano of the next verse would support this interpretation.
29 suhai ........... ..jivamu kijaneșu akijana"
kijaneşu ma . u., u haramu akijana O
4. In interpreting Dhammap., 200, which partially corres
ponds to this verse and the next, Childers (Dict., s.v.) heritated on the translation of kificana. Was the word composed by means of the technical substantive kiñcana which comprises the triple category rāga, dosa, moha ? It seems that the redoublement of the stanza in our text indicates that the two possible ideas floated alike in traditional thought and were afterwards detatched each into a particular strophe. Whatever it may be, the adjective kiñenwu can, I think, he only explained, even as I luave proposed to do in the case of rerano, as derived from the negative akincaua. In the present case, the necessity for this periphrasie appears to me quite striking.
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