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JAIN LAKSHNAVALI
Acarangasūtra (p. 180) and U pasakadasa (p. 281). Not only this, but the readers will find that there are some passages, which are good examples of prose and poetry from the point of literary style. We quote below a passage from Sarvarthasiddhi (p. 148).
यथा मृगशावकस्यकान्ते बलवता क्षधितेनामिषैषिणा व्याघ्रणाभिभूतस्य न किञ्चिच्छरणमस्ति तथा जन्म-जरा-मृत्यु-व्याधि-प्रभृतिव्यसनमध्ये परिभ्रमतो जन्तोः शरणं न विद्यते । परिपुष्टमपि शरीरं भोजनं प्रति सहायीभवति न व्यसनोपनिपाते, यत्नेन संचिता अर्था अपि न भवान्तरमनगच्छन्ति, संविभक्तसुख-दुःखाः सुहृदोऽपि न मरणकाले परित्रायन्ते, बान्धवाः समुदिताश्च रुजा परीतं न परिपालयन्ति, अस्ति चेत् सुचरितो धर्मो व्यसनमहार्णवे तारणोपायो भवति ।
The following verse from the Yasastilakacampū may also be noted in this connection (p. 148).
दत्तोदयेऽर्थनिचये हृदये स्वकार्ये
सर्वः समाहितमतिः पुरतः समास्ते। जाते त्वपायसमयेऽम्बुपतौ पतत्रः
पोतादिव द्रुतवतः शरणं न तेऽस्ति । Many of the words are interesting for the students of ancient Indian Culture. The following description of asikarmar ya, for example, gives the names of ancient weapons (p. 160).
असि-तरवारि-वसुनन्दक-धनुर्वाण-छुरिका-कट्टारक-कुन्त-पटिश-हल-मुसल-गदा-भिन्दिपाललोहघन-शक्ति-चक्रायुधचञ्चवः असिकर्मार्या उच्यन्ते ।
It is clear from what has been said above, that the utility of the present work is not confined merely to the students of Jainism but extends to the wider field of Indology. I hope that the work will receive appreciation from all scholars of oriental studies.
Head of the Sanskrit Deptt. Ramjas College Maurice Nagar, Delhi-7.
Dayanand Bhargava
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