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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
(NG)
I wonld prefer to have in the sprone pada mūnori or su tinir; but strictly, by supplying ili at the end, the first person is left oxen to interpretation. T'ailheli is, I believe,=ryathayoli, although the scholiast may sormingly write ryūdheri, which the metre does not support and which he seems to take as a lenominative from ryūlhi.
Whatever it may be, the direct relation of this stroplie withi that of onr Klarosthil Vs. is not less apparent than the differences which distinguish it. Froni a comparison it follows that it must be understood, by restoring the annsvåras which the manuscript does not note, as follows:
pure. (h)i kica(m) parijaga-ma tn (in) kick (1) kienkali adea ta(tu) tadismír) parikanakichkarim) no (h)i kicnim) kica(k)uli aden
The difficulties are not avoided though the general sense is certain. There is first of all the gap of four syllables : for the first two I can only provisionally maintain the conjecture by virtue of which I have proposed to complete parijngarea; parijaga being perfectly clear, I do not see diow a literal correspondence with patikaroti of the Pali could be almitted. The next two gyllables would be ma nair or wa tam.
. In the third påda parikama, parikarna is on the whole little removed from praliksta; but the substantive cannot exactly fill the function of the participle. If krtya were not wholly employed in all the stroplies in the sense of "want", paritarwakriya would very well be rendered ::"what has to be done by way of preparation." Inspite of the difficulties which the particular application of kutya in kicakale seems to present against this interpretation, I do not yet see anything else to suggest.
If we pass from the i, certainly wrong, of kici for kica to the second and the fourth pådas, there still remains a stumbling block in adea. To judge it by the PAli, it would be valhea = ryathayeya. A similar deforniation is too abnormal to be easily admitted, but the explanation which I have attempted=adeyar failing necessarily, I have nothing satisfactory" to suggest; adeyya, from ūdiyati, could be explaiocd, in the sense of " to take, to domineer, to mile", only by forcing the ordinary meaning in a troublesome way.
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