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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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of Pali and Sk. is dropped in our Prakrit in instances where it is conjoined with a surd of the same consovantal group, and the sure itself changes into the corresponding sonant (0.9., puga for Pāli purika I. A', 5; saghara for sarikhälle, v.:27; sagapa for sarkappa I. 13,9). But here we have an instance where the nasal of the guttural group is coujoined with the sonant g. The nasal is dropped but the sonant remains unchanged. Cf. xagamu for snigūmo (I. c"", 6). The k is dropped between i and o bere. For the omission of li between i and e, cf. satie (v. 3), between i and i cf. salii (I. B, 32), between 1 and o cf.wjno (v. 1). But it is not dropped after a, as in akuyana (v. 1), suraka (vv. 1-9). Atthuiigiko or 'the eightfold is a Buddhist techvical terni denoting the Buddhist Path which leads to Mirrāņa conceived in its negative aspect as the complete cessation of suffering, a generic name for all painful experiences of mankind. The significance of the term
Eightfold' is that the Path is expounded as consisting of eight parts or categories, the right views, the right resolve, and so forth. This path is counted as one of the Four Truths, viz., the fourth, concerning the way. Setho=Päli settho, Sk. sresthah. For the simplification of tha from Pali ttha, cf. athugio above. Sacana = Pāli saccūnar, Sk. satyānain, genitive plural. For c sec anica (v. 27). Cauri corresponds to the Pīli reading caturo. It strictly equates with Pāli cattāri, Sk. calriri. M. Senait rightly points out that cutlāri or catrūri is in the Buddhist dialects readily used for the masculine. He further suggests that though cauri appears to be the direct reflex of catvāri, it may better be connected with cntuo, the change of o into į being only inechanical. Indece cauri is the result of a mixing up of the two forms masculine aud nenter-caturo and cattāri, calcūri. See M. Senart's Notes (p. 12). Pada corresponds to the Pāli reading padū. The corresponding form in Sanskrit would be pailāni (neuter pl.). But the question is whether caturo partā cannot be regarded as the Pali counterpart of the Sanskrit cultūrah pūlāh,' 'four portions or divisions, taking pādāk in the sense of mātrūħ. For the conception of the four pādas' cf. the Māno ūkya Upanishad: So’yamátmā cutuspal: prathumuk pādal, vilijah padah, etc. The masculine form of the Pāli will be well accounted for, if we trace it to the Upanishadie conception of four divisions.' The Prakrit paulo, considered without the neuter numeral cauri, leaves us in the dark as to the gender it denotes, for it may stand alike for parla and qualūni. In the case of cauri we have presupposed with M. Senart the intervention
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