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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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resemblance to Sanskrit only in form, but in idea they seem to be connected with Sk. nrreila, Påli niobedi, 'sense of indifference in l'égard to pain, arising ont of a true knowlelge of the real character of existence.' This meaning is suggested by Buddhaghosa, and is also borde out by the Tibetan version. M. Senart quotes Childers who interprets it: “only does he conceive disgust for [existence which is nothing but] pain." For the omission of r compare sari above; # for it is a phonetic decay. Dukh(a) stands foi Pāli lukkhe. The Prakrit seems to be an accusative singular corresponding to Pāli dukkhan, in which case the verb nivinati must mean "rightly understands'. As regards the Pāli dukkhe, we might take it as an acc. plural, though a locative singular construction would have been more idiomatic.
Verse 28.-Dukhatirlukha titi, another instance of vowel sandhi. Cf. anatmu ti (v. 29). Prañae= prañaya of v. 27, the final e standing for ya. Gradhati=Šk. granthati (according to M. Senart), to be explained on the analogy of sarikhāra =saghara (v. 27). Gradhati stands for Pāli passali, sees. It may be necessary to inquire if the Prakrit word has anything to do with Pāli gādhatz (Udana, p. 9), 'dives into, 'penetrates.' Gradhati=granth .ti according to M. Senart, means, as he understands, deduces, reasons, concludes.' There is no such word as granthati in Sanskrit, the proper form being grathuāli, if we are to derive it from the root grath 'to link, tu weave.' M. Senart's suggestion is ingenious enough, and would have commended itself to our ready acceptance if the form could be settled from the philological stand-point. The equation of gradhati with granthati would be quite on the lines of the change of sarikhāra into saghara (vv. 27, 28), i.e., the change of the first aspirate conjoined with the nasal of the group into the second aspirate. But the equation is not permissible in the pre-ent case by the nieaning of the word. Gradhati is apparently used in the same sense as pasati of the preceding verse. Accordingly, it must be equated with a Pāli or a Sanskrit word of which the derivative meaning would be 'to see.' Such a Pāli word we can think of is gadhati (Sk. gähate) 'to dive,' hence to penetrate, to realise.' Cf. the Pali udāna, 1, p. 9: “Yallha āno ca pathari lejo vāyo na gūdhali." The difficulty is to account for the gra in place of gū. This may be explained by a process of l'alse Analogy with the Sanskrit form g?hniti from grah, 'to reccive,' the familiar notion of the grāhya-grāhaka relation of senses
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