Book Title: Vajjalaggam
Author(s): Jayvallabh
Publisher: Prakrit Text Society Ahmedabad

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Page 587
________________ 522 VAJJĀLAGGAM and covert senses of the stanza. Similarly the meaning of de grå विज्ज पडिहाइ in the overt sense of the stanza is obscure.नेहसुरय perhaps means ECTETA (Egtata). 373–3715 becomes 37, 30 or 3 according to HS. VIII.1.82. Section 54 : mendicant. 241 = 1 : 787 = a religious The following words ha ve been used with a double meaning in this section : Fry, HRA, 4774, Ris, ypica, f 1970, gita, faqarTH, कंचीरअ, कणवीरअ, देहरय, भंगरय. 522) F9 (i) The Kurabaka flower, (ii) at, sense obscure. Does it mean ‘intercourse with a raw, immature girl', as opposed to 'intercourse with a bold, audacious woman' ? HERE (i) the Mandāraka (Mandāra) flower, (2) sexual intercourse with a woman who is slow or inert in her erotic awakening or orgasm. The commentator explains it by 1991, in his remarks on st. 531 (Aranda H7151 gtaa). 1774 (1) the Am flower (cf. Marathi HTT), (2) gara sexual intercourse with a naive, innocent, unsophisticated girl. धुत्तीरय, (1) the धत्तरक Hower, (2) धूती (धूर्ता)रत sexual intercourse with a bold, audacious lady (Grenaa, see commentary on st. 531). The feminine of ad ( ) would be gat () and not धूता (धुत्ती). The Prakrit equivalent of धत्तरक would be धत्तरय and not yaika. It is only by a tour de force that yrilta can be made to yield the sense of PTR. Tignanet (1) Tetanus: one who carries a flower basket for collecting flowers for the worship of some deity, (2) TE HAUE: one who carries the male sexual organs hanging down from the trunk, like a flower-basket. FTUS is to be understood by लक्षणा in the sense of करण्डसदृशलम्बमानशिश्नवृषण. The commentator explains ganet as follows very ingeniously, in his remarks on st. 529 : zelá **310** ya 99 H Piere Tap1947: | But this explanation appears to be a forced and unnatural one. It is better to take the word Focus by S&T to mean the male sexual apparatus (organs) hanging down like a basket. gta = carried, possessed. The logical connection between the two statements contained in the two halves of the stanza is obscure, both on the religious and erotic levels. Jain Education International For Private & Personal Use Only www.jainelibrary.org

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