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and the like and that the later languages of gods and the dike called Daivi etc. are but transformations of the divine Ardhamāgadhi which is a variety of the Prākṣata language very much like water which undergoes a change of form when it resides in different reservoirs. Thus the verse, in short, means that Hemachandra holds the Ardhamāgadhi Prakrit in the highest regard because it is the language in which Lord Mahavira preched his doctrines and also because it is the oldest and the purest of all languages. Hence he offers a fuller exposition of the different terms used in the second verse and brings out the essentially sacred and ancient characteristics of the Jaini speech. This, according to him, reveals the purity of the origin of the speech which, therefore, is highly preise-worthy and eminently useful. In the same gloss, he goes on to explain what the word 'speech' signifies. That which is uttered is speech, and it is a transformation of the Dravya or the existent thing as it is made up of syllables or letters, words, sentences, etc. while explaining the first characteristic of the Jaini speech, Hemachandra states in his gloss that the natural sweetness and simplicity of this language may be confused with such qualities of music, song etc. and therefore, the second epithet that it contains profound religious principles which ensure final beautitube, is added. The Viveka commentary supplements the discussion on the unique qualities of the Ardhamagadhi language by explaining the fourfold division of things in conformity with the Jain religious tenets. Accordingly, the fourfold division includes, (1) right conduct, (2) knowledge of the true nature of things, (3) knowledge of Ganlta, and (4) an acquaintance with the religious and didactic literature
consisting of parables and biographics of great men.
In view of such vital significance of this language for the Jainist faith, and also in view of the greatest blessing that this language brings in for the larger and ultimate
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