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JAINISM AND KARNATAKA CULTURE
स्याद्वादाचलासंहतार्किक चक्रवतिं वादीभपंचानन वाक्कल्लोलपयोनिधि कविकुलराजप्रभृति प्रशस्ति प्रशस्तालंकार....... Then he asks,
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सकलसमयतर्के नाकलेकोऽसि वादी न भवसि समयोक्तौ इंससिद्धांतदेवः । न च वचनविला से पूज्यपादोऽसि तत्त्वं ॥ वदसि कथमिदानी सोमदेवेन सार्धं ॥
'O critic, who art neither an Akalanka in logic, nor a Hamsa - siddhantadêva in scriptures, nor a Pūjyapada in grammar, on what score art thou coming to discuss with Somadeva ?' In other words Somadêva claims to be at least equal to all the three scholars named, in the arts each of them excelled in. And finally he concludes with the words :
दर्पाधबोधबुधसिंधुर सिंहनादे वादिद्विपोद्वलनदुर्धर वाग्विवादे ।
श्रीसोमदेव मुनिपे वचनारसाले
वागीश्वरोऽपि पुरतोऽस्ति न वादकाले ||
87
The book is replete with laconic expressions which might be as readily drawn upon with effect as the sayings of Bacon or of Marcus Aurelius; or commented upon with learned parallels in the entire range of Sanskrit literature as done by its anonymous Brahmanical commentator. Indeed, it is a certificate to the universality of this Jaina writer that he has found his only learned commentator from among the non-Jainas. But it is considered almost anamolous by the Jainas that the author should have dealt with the subject as he has done. 88 For instance, in the विद्यावृद्धसमुद्देशः we find
नित्यनैमित्तिकानुष्ठानस्थो गृहस्थः ॥ १८ ॥
ब्रह्मदेवपित्र तिथिभूतयज्ञोहि नित्यमनुष्ठानम् ॥ २९ ॥
87 Ibid., Text, p. 406.
88 Cf. " हमारी समजमेतो इसका जैन धर्मसे बहुतही कममेल खाता है | इस ग्रंथके विद्यावृद्ध, अन्वीक्षकी और त्रयी समुद्देशोंको अच्छी तरह पढनेसे पाठक हमारे अभिप्रायको अच्छी तरह समज जावेगे । जैनधर्मज्ञ विद्वानोंको चाहिए इस प्रश्नका विचारपूर्वक समाधान करे कि, एक जैनाचार्यकी कृतीम आन्वीक्षकी और त्रयीको इतनी प्रधानता क्यों दीगयी है."
Nathuram Premi, op. cit, p. 30.
