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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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of an intermediate form caluro. A similar confusion of two forms-masculine and penter, pula, pl. (Pali), pārlūk (sk.), and pailāni (Pāli and Sk.)--can be said to hold good in the case of the Prakrit paill, which appears to have retained a masculine form in an undetectable way. It seems that the history of pārlu was forgotten iu Pali and the word came to be coufounded with pula. A glaring instance of such confusion is furnished by the Buddhist expression cattāri dhun mapadūni (in the sense of thammapadā), explained also as the four divisions of the Norm, that is to say, explained in the light of the old Upanishadic classification of 'fonr pādas,' thongh in the garb of pada. As a matter of fact, there is no difference in sense between pāda (masc.) and pada (neut.), tliough there is much in respect of grammar. Saccānam caturo palū is another way of saying cattāri ariyasaccani, the familiar expression for the Four Noble Truths. Viraku = Pāli rirūgo, Sk. rirūgah, dispassionateness. For the change of the souant , into the corresponding surd k, generally after a, cf. Budhakata for Buddhagetā (v. 4.), and for the final 2 for 0, cf. mungu (v. 1). Prana bhutana wonld equate with Pali pāṇabhūtānam, an instance of samāsa. The meaning is--' of living beings.' The Pāli reading is nipadlanan (of the bipeds '), a narrower comparison which is implied also in the Udāpavarga. The form pāņahhäla equated with pranabhuta actually occurs in Pāli. Cf. the expression : "ye keci pānablīt atthi” (Snttanipāta, v. 146). The Prakrit pranabhutara and the Pāli pāṇabhūtānam seem to have been the result of a confusion of Sanskrit bhrta with bhūta. Having regard to the fact that the older Upanishadic expression prānabhrt denotes a living being (cf. prānabhrtsu, Ait. Arauyaka II. 3. 2.). this theory of confusion would seem sufficient to explain the Pāli or the Prakrit form as corresponding literally to Sanskrit prānilhūtānāń or prūnabhrlaniin, the former of which, however, would not be free from objection on one ground or another. The Sanskrit genitive plural of prūnabkirt is prūnabhrtāń. The form pranıbrtānūrir will be justified if it is corroborated by the actual use of 4 stem prūnabhrta in Sanskrit literature. The proper Pāli form would liave been pāṇabhalanan and the correspo diny Prakrit pranabhalana. Cf. Pali bhalu equating with Sk. bhrlu in the Nikāya expression "lluto noxamin bharisxizmi" (Ugla III. p. 180). Cakhuma keeps closer to Pāli cukkhamū than cachuma of the preceding verse. Tuleel this rendling is a typical illustration bearing out our hypothesis of the derivation of
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