________________
beyond seeing or is unfit to see, there may be absence of intention, as e.g., in the statement 'an unmarried girl does not have a waist.' Now, Ajayat means that which was done in the remote past, and yet because it is worth seeing, it is not considered as remote, and as such the perfect (Parokṣa) past is not employed here. Again in 'Anudara Kanya', the girls has a belly, but it is so slender so that she is called a giril having no belly. Mahimabhatta, therefore, says in a Sangrahaśloka : "When a sense is dependent on intention for its presence or absence, the wise do not take into account the fault of violation of the harmony of time" (VV. II. 30).
The next illustration of Bhagnaprakratva (verse 265) is from the Kirātārjunīya (III. 40), and it has been quoted by Mahimabhaṭṭa, Mammata and by our author too. It appears that Mammata is also indebted to Mahimabhatta in respect of ideas and illustrative verses on Dosas just as Hemachandra is beholden to Mahimabhatta. The idea in the verse is "Success favours those who strive hard for fame or happiness or to surpass othres." In this verse, there is no uniformity of affix (the infinitive termination), as the trend of the verse to use infinitives is broken, causing disharmony of form; hence this fault. To get over this fault, Hemachandra recommends the words Sukhamihitum va as proper. Mammata, however, briefly, states that here we have disharmony of a termination, and then recommends the same taxtual change which Hemachandra has suggested. Incidentally, this verse occurs in the Vyaktiviveka (II. p. 293) and Mahimabhaṭṭa comments that here we have the fault of Prakramabheda coupled with another fault in the form of an improper use of the option-denoting word Va in the sense of Ca which is connective. But he holds over the discussion of this second fault and deals with the fault due to disharmony of an affix (Tumun) and recommends that the proper text should be 'Yasodhigantum ... vā'. In the Viveka Commentary, therefore, Hemachandra reproduces a passage of the Vyaktiviveka which in part precedes the present verse and also follows it in the source.
Jain Education International
326
For Private & Personal Use Only
www.jainelibrary.org
