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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.orgAcharya Shri Kailashsagarsuri Gyanmandir
where the interpretation of the sign remains doubtful, it reappears in ihhni (B, 7), in salubhu (B, 20, 21), in xelho=sreyol (cm, 7, 18, 2:1) and in prabharynia (C', 3, 16, 17); in all these words it is bh that we expect, more particularly in .cbho which we also find clearly written as schi, where a hardening into ph would be quite odel. I have to add that in one case at least, viz. B.: 1, we find the bh of apalabho written in a character different from that which is in question and in which the bh of salabhu is written side by side. To speak without being positive, the orthography, so inconsistent in this manuscript, seems to indicate that our dialect generally preserved the bh. A sure solution would be possible only after all the monuments, where appears the character in question, will have been verified from this point of view. Meanwhile, I have decided to read it everywhere as bh and not ph. I have transcribed in conformity with this conclusion, but I have not failed to note, in every special case, the sign represented in the transcription.
2
na dhama na ser, a" pramadena na savasi michadithi na roy.a' na sia lokavailhano
Cf. Dhammap., 167. a. The comparison with Dh. 167 enables us to complete
[hi]na and, probably, sev[c]... 6. For rocayati equivalent to evayati, cf, Dhammap.,
p. 122, 1. 15: karsa trai dhanman tocesi : “whose law dost thou approve, dost thou follow ?" We had soyati for socati (A', 4). It is likely that
the manuscript had royea. c. Childers (q. v.) declared that he had not any idea
of the precise meaning of loknraildhana, M. Fausböll transcribed the etymological signification : “mundi amplificator ", and the rendering of M. Max Müller: "a friend of the worlil ", is quite vagne. I suspect that the term rests upon the expression kula- or ramsn-rardhana, and that our verse counsels not to increase the number of beings, that is to say, to l'enounce desire, on the one hand, and to attain to the perfection that closes the circle of samsāra, on the other.
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