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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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the soldiers from falling down). This is also an instance of sandhi ara+arama, corresponding to Pali apa+ālambo. Note also the change of p into r. Smatisa=smati+asa= Pali saty-ass, or saltassa, or satassa (sati+assa). The Prakrit form is more akin to Sanskrit ali, a Buddhist technical term which means mindfulnesss.' Parivarana= Pali, parivorayam, which M. Senart renders the roof'; but Mrs. Rhys Davids, following the commentary translates it the drapery. The absence of the cerebral nasal n is a peculiarity of the language of our text. The word, as has been pointed out above, is a later counterpart of nivaranam (Sultanipāta v. 1106) or prevention.' The sense is that mindfulness (smati) is like a drapery (parivarana) preventing the influx of impurities from outside. Dhamahu Pāli dhammākaṁ, another instance of sandhidhamu+aku corresponding to Pali dhammaṁ+aham. The scarcity of double consonants is a characteristic feature of the text. It is to be noted that final am of Pali and Sk. is represented in our Prakrit, generally by u as here, or by o as elrewhese, and occasionally by a as in parivarana. Saradhi= Pali sarathim, charioteer, driver. For dh-th, see radho (verse 1). Bromi Pali bumi, I say. The Prakrit form is nearer to Sk. brarimi; the shortening of ara into o is common in the Pali and all Prakritic languages, but neither the Prakrit bromi nor the Pali bumi may be said to square with this rule unless it be supposed that the vowels o and i are assimilated into o or u. Samediṭhipurejavu = Päli sammāditthipurejavaṁ, compound, meaning the right views which like horses run ahead.' The form same stands closer to the Sanskrit samyak phonetically than to Pāli samma.
a
Verse 3- -Yasa-Pali yassa, Sk. yasya. Etadiga = Pali etadisam, Sk. eladṛśam, like this, such. The Prakrit has followed the Pali in dispensing with ?, but unlike Pāli it retains & and in this respect stands closer to Sanskrit. For a=am, see pariraraza v. 2. The significance of the word 'such,' as implied in the Dhammapada verse 323, is "such a vehicle whereby a person can reach the untraversed region (agatam disani), ie., Nirvana. Yana Pali and Sk. yanam, vehicle. For the final a, sec etadisa above. The conception of the Path as a vehicle is a later imagery, later than ayana or magga of the older Buddhist discourses, both denoting 'path.' Cf. Ekayano ayaṁ muggo (Satipatthanasnita, Majjh.). This imagery was consummated in the subsequent growth of the conceptions of
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