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Shri Mahavir Jain Aradhana Kendra www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
64
( 195 )
Cf. Fa-kheu-pi-u, see 1. ("Impermanency"), p. 40:
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Every day and night takes from the little space given to each one born; there is the gradual decay of a few years and all is gone, as the waters of a pool are cut off (or exhausted)".
Cf. Udanav., ch. 1. (" Impermanency"), v. 34:
"Man is like a fish in a shallow pool of water; day and night this life is passing away; what subject of rejoicing is there in so brief a thing ?"
Cf. Mahabharata, XII., 175, 11, 12 :—
Ratryam råtryām vyatītāyām āyur alpataram yadă Tadaiva vandhyam divasam iti vindyad vicakṣaṇalı Gadhodake matsya iva sukham vindeta kas tada Anavăpteṣu kāmeşn mṛtyur abhyeti mānavam.
Notes.-Rativivasina Pāli rattivivāsena, Sk. rātřivivāsena (if M. Senart's reading is correct). In order to equate with the Pali ratya rivasane, the Prakrit reading must be either rativinakani or rativivasane. Apataro-Pali appataram, 'less', 'lesser'. M. Senart's reading aparato conveys no sense. Mansana-Pali macchānam, Sk. matsyānām, 'of fishes'. For stay, cf. bhensiti (Sk. bhetsyate), Jaravaga, v. 5 (p. 189), and M. Senart's notes under C, 3 (pp. 70-71). Tesa Pali tesam, Sk. trgām, and is closer to Sanskrit on account of the 8. The correlative of yasa is tasa, but here tesa appears to refer to the fishes. The Pali reading is tahim, a locative form of tam, meaning 'there', 'in that'; cf. the Udänav. expression "there, in so brief a thing". Kumalaka or komalaka or komaraka Pali komarakaṁ, Sk. kaumāryam =farunabhavo, (Jataka-Comy.) 'youth', 'young age'. With regard to his reading akumulana, M. Senart suggests that it might be equated with Sk. oka-unmulan im, "the destruction of their abode". He also points out that if the form only were taken into account, one would think at once of a form ulkā-unmulana, which, he says, is a form of speech, very little likely. Neither oka-unmālana nor ulkāunmūlana can fit well with the meaning of the clause ki tesa etc. Rockhill's translation of the Tibetan version of the Udanavarga, which is at best tentative, connects the idea of mirth with this clause-" What subject of rejoicing
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