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Qf1. P. 38b
dada MITATTU etc.--Here are the four forpio' that is, excellences or supreme qualities of the perfect man according to tbe Jainas. ( 9 ) marfaery, here suggested by the word, 4546' () Faery, by 'a h' () 27419 maar, by 'fa' ( featcart ) and (*) qoidery, by ' A'. The press-copy prepared in the Baroda Office has this note on #491°: "Here is a gap in the original palm-leaf MS. A leaf is wagting." The leaf (No. 4] perhaps contained further exposition of the four sifaris, and something elge also. But as it is, the passage "gora. Hajra ..." is quite connected and intelligible, and nothing seems wanting. Possibly the leaves were misnumbered, No. 4 being inadvertently omitted. (For further exposition of the अतिशयs, Eee my notes on स्याद्दादमञ्जरी B. S. S. p. 3). 4F4şafat etc. Objection :-This glorification of the author serves no purpose. What is the use of saying that the great Master is possessed of supreme qualities and is worshipped by gods and men, when what is really wanted is a proof of the trutbe contained in his work and not his glorification ? The aloka conveys no such proof: not the weat of those truths, for is produced by saray and not by a sloka ; nor sunmay, for the s'loka is not a mark from which one could infer those truths. It may possibly be argued that it is toe. But it is only connected with ite own signification, and is no proof of reality ( Rassic TÉNT: Nu is a technical term mostly of Buddhist logic meaning invariable concomitance. ) qdo Answer: The above objection can be answered in two ways; first, according to ' ' (Dharmakirti ); and secondly, according to raz, a commentator of Ngāyapraves'a. " sterelasa:... " in the Vrtti (p. 9 11. 12-14) is according to
mari'; that which follows, "SETİ......91979:" (II. 14-19), is according to araz. (1) According to tari, such absolate knowledge or conviction of truth is not necessary. Even År ( suspicion or hope ) that the work may contain some truth should suffice to induce an earnest seeker after truth to read it. Thus, the purpose which the s’loka is intended to serve is to create such a dir, and be it noted that, as Dbarmottara (commentator of Dharmakirti': Nyāyabindu ) observes, fiqzr is sufficient for safer
