________________ Pancastikaya-samgraha from inconsistency between an earlier and a subsequent statement (purvapara virodha). And, the Words of the 'Jina' are unambiguous (nirmala, spasta) because of the splendour of his divine discourse (divyadhvani). For the Lord's divine discourse the deva erect a heavenly-pavilion (samavasarana) befitting his glory and there the 'Jina' sits, four fingers (angula) above the huge gold lotus placed on a throne of heavenly gems. The Jina' appears to be looking in all the four directions. His voice is without the movement of the glottis or the lips, and is, therefore, termed anaksari (without letters). His divine voice, as a result of one of the marvels (atisaya) of omniscience (kevalajnana) is heard and enjoyed by all worthy (bhavya) livingbeings-with-mind (samjni) in their respective tongue, with-words or without-words. The languages include eighteen major-languages (mahabhasa) and seven hundred minor-languages (sudrabhasa.1 The 'Jina' is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling-tree (kalpavsksa) for the souls aspiring for liberation. Acarya Samantabhadra's Ratnakarandaka-sravakacara: अनात्मार्थं विना रागैः शास्ता शास्ति सतो हितम् / ध्वनन् शिल्पिकरस्पर्शान्मुरजः किमपेक्षते // 8 // आप्त भगवान् राग के बिना, अपना प्रयोजन न होने पर भी, समीचीनभव्यजीवों को हित का उपदेश देते हैं क्योंकि बजाने वाले के हाथ के स्पर्श से शब्द करता हुआ मुरज (मृदंग) क्या अपेक्षा रखता है? अर्थात् कुछ भी नहीं। The World Teacher (apta) is free from attachment and, therefore, delivers his discourse without self-interest for the well-being of the worthy (bhavya) souls; what does the drum (mrdanga) long for as it makes sound on the touch of the drummer's hand? 1 - see Tiloyapannati-2, verse 910, p. 279.
