________________
474
VAJJĀLAGGAM
34) = Weber (1881) 746. a crow on a sea-faring vessel or ship. This is the same as in Pali literature. Rhys Davids ( Pali Dictionary, published by the Pali Text Society, p.158) explains as "a compass crow, a crow kept on board a ship in order to search for land." The word occurs in Jātaka, Fausböll, Vol. III, p. 126 and 267. The word draft ag is found in दीघनिकाय, पठमभाग, केवहसुत्त, 531, p. 255 ( Bhagwat's edition) भूत पुमं भिक्खु, सामुहिका वाणिजा तीरदरिंस सकुणं गत्वा नावाय समुद्दे अज्झोगार्हति । ते अतीरदक्खिणिया तीरदसि सकुणं मुंचति । सो गच्छतेव पुरत्थिमं दिसं, गच्छति दक्खिणं दिसं, गच्छति पच्छिमं दिसं, गच्छति उद्धं, गच्छति अनुदिसं । स चे समंता तीरं पासति तथा गतको व होति । स चे पन सो समता तीन पसति, तमेव नावं पच्चागच्छति । The तीरदस्सि सकुण in this passage is the same as the दिसाकाक of the Jātaka and the बोहित्यवायस of the Vajjalagga. The passage quoted above from the clearly explains the function of the aft . The Commentator Ratnadeva merely says : यथा यानपात्रे स्थितो वायसो गगनम् आकाशं भ्रान्त्वा तत्रैव स्तम्भादौ विश्राम्यन् जनं हासयति, but he does not explain the exact role played by the मोहित्थवायस. The point of the simile is to be explained as follows:-The crow placed on a sea-faring vessel. first wanders about here and there all around in the sky and not being able to find out any sign of land nearby, comes back to vessel dis appointed. In the same way our love first wandered out from our heart all around here and there, in search of a suitable object and not being able to find out any, came back disappointed and defeated. Cf. Syadvādamañjarī, 19, F. W. Thomas, p. 125, foot-note 9. The word affe securs later on in st. 764 in the sense of प्रवहणस्थित ( प्रवहणीय or यानपात्रीय). Weber ( 1881 ). p. 402, equates the word af with Sanskrit af, the in being changed to ओ as in the case of पद्म ( पोम्म ), वक्तुम् (वोत्तुं ) वक्ष्यामि (बोच्छं ) etc. See HS VIII. 1.61-4. The DNM VI. 6 records the word afr
in the sense of प्रवहण.
345) जाए should better be equated with याते, than with जाते as done by the commentator. -when pride (haughtiness, jealous anger) has gone away i.e., disappeared. मान arises only when there is love between two persons. When love comes to an end (f) there is no question at all of the emergence of 1. On the contrary, the I ought to subside. Even a can be justified as follows:-" when I or jealous anger has asserted itself (), when real affection and gocd disposition have disap-peared and their place has been taken by jealous anger, what kind
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
