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JAIN JOURNAL
atra na ravana ityasmadeva tyāgo yuktah tathahlrävana iryetajagadakrandakaritrādyarthàntaram pratrpädavajjanakasya dharmaviram pratyanubhāvatām pratipadyate, ai varyam pandutyam paramesabhakardesavileşo'bhijana it yetasarvam lokamapabadhamanasyadharmaparasya närthakriyākārakamını tavato'rthasya tiraskārakatvenaivam ravana, cestitam nirvāhaniyam yattvanyadupättam "kva nu punar' itt tadyadı sasamdeharvena yoyate athakşepatvenäthäpi nedrgvaro labhyata iyaträrthantaranyāsatvena tathapi prakytasya dharmavirasya na kathamcinnirvāhah. nätyantam nirvāho yathā
kopātkomalalola ityādı na tvevam yathā , nyancarkuncitamutsukam hasitavatsākütamākekaram vyāvyttam prasaratprasādi mukulam saprema kampram sthiram udbhru bhräntamapāngavsta vikacam majjattarangottaram cak şuh sâśru ca vartate rasavas adekarkamanyakriyam
atra rāvanasya drgvimtatau vaicitryena svabhāvokurnirvāhitāpı rasasyāngatvena na yoniteti op cit, pp 17-22
The issues dealt with above, should not be overlooked when we proceed to appraise the worth of a treatise like Hemacandra's Kavyanusāsana Each one of these points reflects the critical intelligence of the great Jaina teacher He was not a blind devotee of everything that was old His keenly rationalistic mind was never at rest till it was able to discover some reasonable basis underlying the commonly accepted doctrines This was no mean asset in an age that was wont to take the traditional dogmas at their face value without feeling the least necessity of judging their intrinsic worth
Reprinted from Indian Culture, Vol XIII, pp 217224 Courtesy Indian Research Inststute, Calcutta,
