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[P. 223. A. 3. S.,5.
Here the proper root to be used is . But a is the root used. But as the speaker here is a child, his a really means ब्रज़ and hence there is no fault of प्रक्रमभङ्ग The next fault is fa. It is nothing but incompatibility or absence of connexion which ends in absurdity or superfluity. For instance, in 274 the statement is that the difference between a sword and a miser is only in R. Now what is this? If it means a form, the difference in form is patent, it need not be told; if it means the difference between the syllables and , this is only a difference in writing those two words, it has nothing to do with the two actual things a sword and a miser.
66
Similarly, in the verse 275 which means that king killed the lions, for he could not tolerate their title of राजन् ( i. e. मृगराज ), the use of the word राजशब्द is absurd, for it neither fits in with मृगाणाम् nor with तेषां nor with वीर्योदय; for the word शब्द cannot go with things. The best way, therefore, to avoid this fault is to read राजभाव: instead of राजशब्दः or to change into g. Similarly in the verse 276 which means: What have the demons done to gratify you? the demons who, with the intense heat of their valour, have dried up the river of ichor of qua, who drank wine under the shade of trees in ; and who with their threats created panic in Indra," qi: etc. can be used independently, but cannot be used without the qualified word mak; for the rule is that the noun accompanying a cannot be taken along with a, but a word accompanying a can be taken as understood with यद् ; therefore, क्षपाचारिभिः is the correct reading. यै: may be followed by तै: but येषां क्षपा
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