________________ Verse 1 deva, one king-of-kings (cakravarti) of the humans, and one lion (sinha) of the sub-humans (tiryanca). The three worlds are the lower-world (adholoka), the middle-world (madhyaloka) and the upper-world (urdhvaloka). Its expanse being transverse, the middle-world is also called the transverse-world (tiryagloka). The Words of the Jina' - the Tirthankara - are beneficial (hitakari) since these expound the means to attain the own-nature (svabhava) of the pure-soul (suddhatma). The Words of the 'Jina' are pleasing (madhura) as the men desirous of own-welfare get captivated by these Words. The Words of the 'Jina' are unambiguous (nirmala, spasta) as these are without the imperfections of doubt (samsaya), indefiniteness (vimoha or anadhyavasaya), and perversity (viparyaya or vibhrama).1 Doubt (samsaya) means swaying of the mind, not being able to assert the true nature of a thing. After acquiring the belief that bondage of virtuous karmas leads to birth in the heavens, entertaining skepticism about its validity is an instance of doubt (samsaya). Indefiniteness (vimoha or anadhyavasaya) is vacillation about the real nature of a thing due to the shrouding of the intellect. For example, when we touch something while moving, we are conscious that we have touched something but are unable to determine, with certainty, what it was, our knowledge is enshrouded in indefiniteness. The cognition of an object as something which is contrary to its true nature is perversity (viparyaya or vibhrama). For example, if we perceive nacre to be silver, we have knowledge vitiated by perversity. The Words of the 'Jina' are unambiguous (nirmala, spasta) also because these expound the nature of the pure soul-substance (jivastikaya) which is integral to the seven realities (tattva), the nine objects (padartha), the six substances (dravya), and the five substances with bodily-existence (astikaya). Futher, the Words of the Jina' are unambiguous (nirmala, spasta) because these do not suffer 1 - see also Acarya Mailladhavala's Nayacakko, verse 306, p. 151-152. .. . . . . . . . . . . . . . . . . .
