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348
APPENDIX
P.
bharata. Roy says (note to 3. 107. 60) that it was a mode of endearment of ancient India that corresponds
to kissing on the forehead in the west. P. 85 (2. 3. 249). Munijayantavijaya says milk was
formerly so used on occasions of great rejoicing. Perhaps, however, the gardeners of this period antici
pated modern experiments with milk as a fertilizer. P. 89 (2. 3. 302). Āttavela is extremely puzzling to me.
Muni Jayantavijayaji interprets it as 'one who has accepted limitations,' i.e. 'servant. That, of course, suits the context excellently. 90 (2. 3. 314). I have not come across any other reference to seizing bears' ears, but I was told there is a popular belief that a bear is cowed if its ears are seized. 92 (2: 3. 337). Nivịtti is used here in a peculiar technical sense and means 'difference, distinction. In the eighth guṇasthāna, persons do not make the same spiritual progress, even though they have entered at the same time. There is nivịtti in this guṇasthāna. In the ninth, all who have entered it at the same time must make the same progress. See PE and Rājendra, s.v. aniyaţți; and Lokaprakāśa (Dravya)
3. 1285-87. P. 93 (2. 3. 350). Avagraha is the space around the guru
which one should not enter (n. 20). But one may
enter this space with the guru's permission. . P. 107 (2. 3. 515). These 1000 yojanas are the upper part
of Ratnaprabhā, the roof, as it were. Nine hundred of them are really counted twice; in the goo yojanas below Rucaka which constitute half of the Middle World (p. 104), and in the 180,000 yojanas which
constitute the depth of Ratnaprabhā. P. 145 (2. 4. 128). 'A city of Gandharvas' is an imaginary
city, a mirage in the sky. P. 146 (2. 4. 141). Vīrāsana is usually a kind of posture.
Here it is evidently some kind of seat. P. 160 (2. 4. 344). As I said in I, n. 321, I was told that once
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