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challenging the elephants and clouds (that are utterly insignificant ) is but their nature. But the lion of afat is perfectly unperturbed with regard to the elephants and clouds. He is, therefore, the best lion", atsat appears like a part ot sigara and hence itsat or something like that ought to go with अम्बिकाकेसरी.
In fact, it can very well be laid down as a rule that must be followed by ac. But even between the two, the word ac is very important and should never be dropped. aq shows
(1) a well-known thing e. g. pasta ar Baha: (. . 4) (2) a thing familiar and experieneed e. g. 19
प्रतिदिशम् (रत्नावली) (3) a thing already shown by context e. g. in 354
anzi=aftfazilafzzi. * When 72 stands for the whole sentence and as
such is placed in the beginning of a sentence, at may not be used, as in the verse 355: “That the lotuses closed at the sight of the lovely moon is but proper on their part; but that the moon rises in spite of the appearance of the lovely face of women is but a rash thing" (ac) पुष्करैः साधु कृतम् . But in the first sentence, if यद् is used then at must be used in the following sentence.
Sometimes both these words ( 76 77 ) are inferred from the context as in 356, here" #: * sfa etc. si afà etc." was the expected construction; but even as the verse stands, it is not faulty.
at when necessary must be used. At can not represent ac, in such places. For instance, in the verse 357 in which the spring is compared to Hanuman by using adjectives common to both, (aiufa9=(1) the moon. (2) gora; in valgte the words are at and Ta.). Bet
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