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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
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Verse 4-Anuyasutacitasa =Palit 14881ucittawa, an instance of compud, meaning of one of undissipated thought'. We prefer warnuncilnsa, as the reading anurulu cannot be refunded on the same ground as anurathita, and it is not unlikely that the scribe wrote anuraşnta on false analogy with urrathilu. Anavahatacetaso=Pāli ituanráhatucetaso, an instance of compound, meaning of one with inperplexed mind'. For » standing for Pali ur, cf. areli equating with Pāli anreli (I. cro, 11-16). Punapava=Pali puiinpūpa, Sk. punya-pūpa, (of one who is devoid of) merit and demerit'. This expression strikes the keynote of Indian religions of which the good lies beyond both merit and demerit, a transcendental state of mind which none but an Indian yogi can experience.
Verse 3.-Phanana = Pāli phandanan, Sk. pandawan, 'trembling, vibrating, or precipitating towards sensuous objects', as the Dhammapada-Commentary puts it. Here the expression 'trembling or vibrating' is used rather figuratively, its primary sense being associated with the pulsation of life (cf. pränar prānantain, life pulsating, Kausitaki, III. 2), an idea, perhaps derived originally from thie palpitation of heart. The idea phandana was deepened later into a more scientific Buddhist theory of apperception Chirrand). Ca pala= Pali and Sk capolan, 'unsteady'. Like phanaan, the expression copala is to be taken in a figurative sense. The genesis of this idea of the unsteady nature of mind can be traced to electrical phenomena, such as the flash of lightning. Cf. the Mahópanishad' verses (IV. 99. 100):
Na li cañcalatåhinanir manah kracana drśyate, Cañcalatrai manodharmo ralıņerdbarnio yathospati Eşã hi cañcalāspandaśaktiscittatrasamsthita Táxi viddhi nānasini śnktim jagadadambaratinikām.
Druracha=Pūlitlaoukkhani, Skdūrahsyon (dur traksyam), a compound, meaning that which is clifficnlt to guard'. Drurivarana=Pāli unuirăraņon, Sk. durnivāsanan, a compounil, meaning that which is difficult to resist'. It afforis another instance of the change of dur into dru, Cf. alhamarrakchi and notes, pp. 102-3; pravatatho, p. 128; and lrughu, p. 137.
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