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CHAPTER I
Introduction (1-30)
We meditate on Arhatship, the foundation of all the Arhats, the abode of the Sri' of emancipation, the light of the three worlds earth, air, and heaven.
We worship the Arhats, who at all times and all places purify the people of the three worlds by their name, representation, substance, and actual existence.
We praise Rşabha Svāmin, who was the first king, the first ascetic, the first head of a congregation.
I praise the Arhat Ajita, the sun to the lotus-bed in the form of the universe, in the clear mirror of whose omniscience the world is reflected.
May the words of the Lord of the World, Holy Sambhava, prevail at the time of his preaching-words that resemble rivers in the garden of all the souls who can attain emancipation.
May the Blessed Abhinandana, the moon for the
11. Śivaśrs. This use of śrí is characteristic of Hemacandra. He habitually uses the word with the personification carried to the point that the translation goddess would be justified; with no reference, however, to Lakşmi. Cf. the Marāthī use, M.C.s.v.
2 2. Everything is to be considered from four aspects (nikṣepa): nāma, sthāpanā (more usual term than the āksti of the text), dravya, and bhāva. In regard to a Tirthaikara, nāna is the name, i.e., the mere word, and its repetition calls up his figure before the mind; sthāpanā, the representation, refers to any material representation of a Tirthankara; dravya, substance in the case of a human being it is the soul'), is the essential qualities that will be transformed into a Tirthařkara in the future; bhäva, actual existence, is when he actually becomes a Tirthankara. Anuyog. 8, p. 10 f. O. of J. p. 74.
35. Souls are divided into two classes : bhavyas-those that can attain emancipation, and abhavyas-those that can not. Āvacurņi. p. 9ga. Višeşāvasyakabhāsya, sloka 1821 ff. T.1.1.c.
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