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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
438
VAJJĀLAGGAM
(st. 221) and rau (st. 671). According to Sanskrit granma. rians declensional terminations are added even to indeclinables (22) in order to confer on them the status of a 92 (Ca) and are later on dropped. (Cf. Panini II. 4.82 : 3644121484:1) GE146 (1) mass of roots, (2) ignorant or foolish persons. * (root) is to be traced to the Sanskrit word 27 (matted hair), which by Lakşaņā means the tangled mass of the roots of a tree. 52TFHTqE >8109E >32109, the final 311 of gel being shortened metri causa according to HS ViII.1.4 tuletat foretarit I The word is used in Hindi in the sense of the root of a tree. 99811 = (1) grafu beautiful leaves, (2) 941210 worthy persons. ai sēta 79577, cf. st. 116 Literally : what is there (in this world) that is not obtained ? What more is there to be obtained in this world ? i. e. everything is obtained, nothing more remains to be obtained, that is the highest consummation to be wished for.
151) For the second half, compare st. 722, where, however the word "la does not appear in the first half. This stanza appears to have been derived from some context where several stanzas we re addressed to some king. Cf, stanzas 154, 155,161. Cf. also stanzas like no. 143 addressed to a yah (fair woman).
____152) भूमीसपणं the elongation of the final vowel of भूमि may be due to metre, or the original Sanskrit word may be taken to be
(with long ). HiTi enforced celibacy because, they cannot afford the luxury of marriage.
153) Laber reads tie a. It is obvious that the correct reading is the ta (TF14), which is also borne out by the conmentary... Totalt is explained by IT al Papa in the commentary. DNM V.15 records तुलग्ग in the sense of काकतालीय. विग्गोवय, DNM VII.64 assigns the sense of 15.ma, difficulty or confusion, to this word. It seems to be connected with the Sanskrit root 99 IV. P. to be confused or perplexed. ENTRIEU, the commentator paraphrases खवणय (=क्षपणक) by संन्यासिन्. It is not likely that the reference here is to a Jaina monk in particular, but to any monk in general. Nowhere in the whole of the Vajjālagga does the author, although a Jaina, make any reference to Jainism or Jaina ascetics or to the Tirthamkaras, except of course in the opening
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