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Shri Mahavir Jain Aradhana Kendra www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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ma kamaratisantharain, one should not delight in associating with sensual joys". He takes gami as an aorist singular form of gam (to go), and sabhamu Sk. sambhramaṁ, the whole expression implying " do not proceed to care for sense-delight". We fail to find any gross mistake in the Pali expression, as opined by M. Senart, except that it is somewhat elliptical, or how sambhraman could give a better meaning than sainstaram or "companionship". Who knows that the reading subhamu for the Pali santharam is not a gross mistake of the scribe, or that gami is not a phonetic change from kama, the final i being accounted for as due to a desire to maintain rhythm with ral following. We quite appreciate that ma gami rali, in the sense in which M. Senart takes it, improves the Pali reading. But it is rather desirable to leave open the question raise by him as to the chronology of the two expressions. Viseṣa adhikachati-Pali risesam adhigacehati, (see Fausböll's Jataka, I. p. 435). This is a mode of expression which is substituted for pappoli ripulam (or, paramam) sukham. Visesa means an extraordinary achievement which is Nibbana.
Verse 21-Chaya dukhasa pramuni=Pāli khayaṁ dukkhussa papan (Itivuttaka, pp. 30, 87), Sk. kṣayaṁ dukkhasya prāpunyat. Chaya dukhasa, the destruction of suffering,' is a negative expression for parama sukha.
22 (apramada)'rata þhodha khano yu ma uvacai khanatita (h)i soyati niraeṣu samapi(ta)2 03
Notes. Here is just another instance of a new verse constructed out of some stereotyped Pali materials with a different setting. The materials are :--
(1) appamādaratā hotha (Dhp. v. 327)-for the first foot of the Prakrit. Cf. v. 17 above.
(2) khano ve ma apaccayā | Khuṇālītā hi socanti nirayamki smappita (Dhp. v. 315; Therag. v. 403)-for the ret of the verse.
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