Book Title: Trishasti Shalaka Purusa Caritra Part 6
Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

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Page 401
________________ ADDITIONAL NOTES 361 II, pp. 89, 348 (2. 3. 302). The Atmā. interprets āttavela as pratikșamāna. II, p. 103, line 16. For prevented' read 'presented.' II, p. 113, n. 246 (2. 3. 621). Atmā, reads pramaviststau for kramao. II, p. 199, n. 348 (2. 6. 367). Atmā. defines Sambara as devaviseșa. PH says daityavićeșa, but gives no source. It seems to me the name of an individual. II, p. 209 (2. 6. 523). Mr. Nambiar of the 0. I. staff has suggested a better interpretation of the two mahāprāņas. Mahāprāņa is an aspirate consonant and in sandhi one aspirate consonant will take the place of another. II, p. 254 (3. 2. 5). Pandit L. B. Gandhi suggests that this Mahābala might refer to Hanumat's father, whose name was Pavanañjaya, sometimes shortened to Pavana. This seems to me rather far-fetched. II, p. 328 (3. 7. 65). For“ with an extraordinary body," read "solitary.” Though I can find no lexical authority for it, ekānga must mean 'alone, solitary. Cf. 4. 3. 79 and 5. 5. 199. III, p. 57 (4. 1. 821). I still think this śloka has a double meaning. But jyotișmatām patiḥ is surely ‘sun’ rather than the 'moon' of the ed. III, p. 68, n. 95 (4. 2. 59). Ātmā. interprets sankula (ā) as ‘chain.' Pk. sankala =śțngala, but Ātmā. keeps san kula (ā). IV, p. 117 (7. 1. 152), p. 369. Two Gujarātis say that ul lalat ' refers to a child, who is lying on its back, raising its legs. This is by analogy with Guj. ulaļavum, which, they say, is regularly used in that connection. IV, p. 146 (7. 2. 436). Better: The great confer help even with their lives, to say nothing of (mere) speech. IV, p. 156, lines 2 and 3 (7. 2. 573). Read: The powerful do not seek wealth so much as victory. IV, p. 158, lines 5 and 6 (7. 2. 601). Read: “kings, so he crazed (with pride) wishes a pūjā even from me.” 46 M Jain Education International For Private & Personal Use Only www.jainelibrary.org

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