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(P. 2. A. 1. S. 1.
Our author explains the phrase अकृत्रिमस्वादुपदाम् in two ways. He seems to prefer the second interpretation. He thinks that starts is specially of very great use to children, women and dull persons, for this reason that the profound, religious principles are propounded by hereke in it, for the sake of easy understanding.
But this description of gartref that it is full of sweetness would equally apply to musical compositions or the like. To exclude these, therefore, Hem. says that अर्धमागधी is परमार्थाभिधायिनीम् ie it leads to final beatitudenot directly of course but by stating the four fold division of things which is as follows:-(i) 970*77. The whole of Jain religion is based on three things ( otherwise called the three gems )--4F74.Ja (right knowledge ) 957965ta ( right faith ) and 9725aifea ( right conduct). This right conduct is here said to be author which becomes right only when it is accompanied by right knowledge and right faith. चरणकरण leads to मोक्ष (absolution), which according to the Jains, consists in complete freedom from every sort of 4 ( action. )
The second division is toe which deals with the true nature of a thing or substance ( 47 ) which according to the Jains has the three characteristics 3191€ (birth ), .272 ( decay) and start (stationariness). True nature of things, therefore, we know by studying this division of द्रव्य.
The third division is futa. By studying nora we know about the life of every being-the eclipses of the sun and the moon and various other things. Ofora, therefore, is indirectly useful to us in attaing absolution.
The fourth division is ist which deals with the lives of the saints, preachers and is pioneers of
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