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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
( 150 )
Verse 12.--Pradhavi -- lüli puthurinis, Arlba Mūgadhi pudhurinn, Sk. ppthiriil, the earth', ir, 'the work! of men! For the change of P!' to pr, cf. wirrti, Järav., v. 2:3. We also meet with the form pudhari in Jaravi, 1. 17. Vijesiti= Pāli rijersali or" ricessati, translated “superabit", (l'ansböll) i.l'., 'will overcome'; "can overcome" (Udānararga) i "is able to select (corquer ?)" (l'a-Kheu-pi-1). It is clear that the Udānavarga alopts a forin similar to the Pali rijesenti, and the Fa-kbeu-pi-u another similar to the Pāli riversali. The Dhammapada-Comy. explains rijesati in the same sense as ricessali: rijesati =rijinissati, rijūnissoiti, patirijjhissali, sacchikarissali, 'will fully know, cognise, apprehend, realise' - riccssali=ricinissati, npaparikkhissili, will discriminate, investigate'. According to this interpretation, rijessati seems =Sk. rijñāsyati. The other interpretation accepted by the Tibetan translator of the Udänavarya and by the modern translators of the Dhammapada, riž., rijesati= "superabit", "will conquer”, “will overcome" seems more acceptable. Yamaloka=Pāli Yamalokanir," the realm of Death"=four nether worlds (catubhidhari apagaokana, Diammapadla-Comy.). Eta=Pali etanh. M. Senart says that this reading is more appropriate than the Pali iman, and we have nothing to say against it. Sadevaka= Pāli sailerakan, 'togetber with the world of the gods”. Dhamapada = Pāli dhammapailam, Sk. harmapadiem, translated by Faushöll versus legis "; by Beal "the verses of the larv"; by Rockhill “the law"; and by Max Müller "the path of virtue"="the vorm or the path of virtue categorised as the 37 constitnent parts of enlightenment or beatitude (rattaline-boillipakklikn-llhamma-sanikhalan, Dhammapala-Comy.). That the term implies the idea of the path or the norm, virtue, purity, or any other synonym of Nirvana is evident from the Suttanipäta, v. 88 (Candasutta, v. 6): yo dhammapadle snilesite magge jūrali (rec also the Paramatthajotika, Vol. II. Pt. I. p. 164). There are again passages where the term in a plural form is applied to such moral topics as avabhijjhā, aryūraila, etc. To discriminate the path of virtue according to this interpretation is to distinguish between a good and a bal doctrine, 1.2., to understand the excellence of the Buddhist doctrine as contrasted with those of others. The other interpretation, that it hampaile="Law-verses”, secmis more suitable for a text like the Dhammapada. 'l'o select or collect the beautifully expresscil law-verses like a skilful wreath-maker
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