________________
Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 102 )
Akuyano= Pāli u-kujuno according to the Sayutta rending; consequently, the Sk, would be a-knjanoh, and the meaning, as suggested by M. Senart, would be the resort of honest people and the explanation, 'where the wicked are none. This interpretation of akuyano and the Pali reading okujund on which it is based, are open to dispute for the obvious reason that the meaniny suggested and applied to the chariot is hardly in keeping with the appositioual adjectives ujro and abhuyin, 'straight' and 'free froin fear, as applied to the road and to the direction. The very expression motho akujuno, the chariot where the wicked are not,' is quite unprecedented in Iudian literature, not to say, unidiomatic. The meaning which fits into the context, is that which is free from creaking' i.e., 'runs noiselessly on,'-alījano, "the silent Runner.” In fact, the reading in the Singhalese edition of the Samyutta is akijano, and the same reading is followed in the commentary, which explains the word as follows:"no kajali na riravati laxmū akijano ti". In the language of our text the form akuyano can also be allowed in the sopse of Pāli aknyāno, il'., 'not a bid vehicle', but such a word has not been met with in Pali phraseology. Dhamatrakehi=Päli dhammucukkehi (according to Samyutta) and Sk. i harmacakraih. M. Sewart bas suggested with strong reasons on his side that the correct reading in Prakrit can only be alhamatrukeli or chama. drakehi, the first of which may be interpreted as dhammatakkehi in Pali and bharmatarkaih in Sanskrit. He cites the evidence of the Suttanināta verse 1101, which speaks of anúarimokka as ilhammatukkapurejara, a form which is nearer the expression same thipurejava in the next verse of our text. Considering that the Suttanipūta verso is found in the Pārāyala-group of poems, which as a separate entity formed one of the oldest materials of the Pali canou (Buildhist India, p. 188), it is, as suggested by M. Senart, quite probable that the reading larka is older than the reading cakra, which, to quote his own worls," being more ingenious and pignant could, once established, no more have been displa vedl." It must be readily conceded that the Prakrit form thamulrakchi clearly preserves the memory of the Pali expression ithammalakki, Ski haritalarka, although to complete the idea of the analogy of the Budellist " l'ath" with the chariot rolling noiselessly on,' the substitution of makra, wheel for larkr, 'reasoning' was natural and inevitable. Breu granting that there is no mistake on the
For Private And Personal
