Nayakumarchariu

SR No.: 001870
Original Sutra Author: Pushpadant
Author: Hiralal Jain
Publisher: Balatkaragana Jain Publication Society
Publication Year: 1989
Total Pages: 280
Language: Prakrit, Hindi, English
Classification: Book_Devnagari, Story, & Grammar
File Size: 18 MB

Page 273

ŅAYAKUMARACARIU
G T-(1) grina (2) yuan.
& TOT (9) turt() ftuala. HOT 15—(9) ET (2) AHİ 3119: AFT T1: 1 grafo -- Teata; OT-TEN. र क्खं करा य-भस्मकरौ; - at;
TT 3711fwa: waga: (aggeqrt:, fè.) TITEIT: 1 -adj. and proper name. T AI -(1) his divine car, (2 the vehicle of the gods. #91-faari; 1991-9105TRT + 919.
IX.
1. 14 #3 TO-Ransom for his territories.
2.5 i probably means here ya i, e. confluence of planets that is considered auspicious.
2.6 4 TOT UT U 'As Samkranti is dear to a beggar Brahmana'. Samkranti is winter solstice which occasion is observed as a festival when alms are freely given and Brahmanas are fed.
3. 9-10' Does not that bow and that woman render resplendent the person of a man, the bow endowed with a string, giving a good grip, made of a good bamboo and with an arrow fixed to it, and the woman, virtuous, slender, nobleborn and rich ?
4. 8 1 g & see I, 12, 3 notes. 4.9 For the Bhāvanas of an ascetic, see Mūlācāra cbapt. IX.
5.5 The Svetambara belief that the sages even after attaining omniscience' bear clothes and take food, is here criticised.
5.7 This is the criticism of the Ksarika-vāda of the Buddhists against which the following objections are raised.
(i) continuous knowledge is not possible in a being completely decaying and renewing every moment. For example, a man gone out could not return to the same spot if he did not continue essentially to be the same man, nor could he lay his hand on a thing which he had previously kept somewhere.
(ii) The relation of cause and effect in certain cases is such that the latter follows only during the subsistence of the former; for example, the cow and the milk or the lamp and the lamp-black. In such cases if the cause had passed away the effect could not follow.
5. 12 The objection against the "Sünya-vāda' is that if everything were void, what was the propriety of ascetic practices ?
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