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have water to moisten the flowers and so, it has to use the water of the Ganges for moistening the flowers. The demigod, being ignorant of the fact that the sage is not an ordinary sage but a Jain Tirthakara who never worships other Tirthakaras even, asks the great sage to .perform worship of an ordinary diety, स्कन्द.
. Stanza. 32- अजं - who has got rid of next birth. न विद्यते जा उत्पत्तिर्यस्य सोऽजः। जा - birth; rebirth. 'जः स्याजविनि जोद्भूतौ' इति विश्वलोचने. अग्रथम् - excellent. हुतवहमुखें - found inherent in the whole body of fire. हुतं वहतीति हुतवहः।. The word हुत, being the object of the verb acia, ought to have the termination 39 T affixed to it under the rule ' कर्मण्यण', but as the root वह belongs to the पचादि. गण which is an आकृतिगण, the termination अच् is affixed to it. The following extract from lustramiyat supports the above-given explanation. 'जारभरा । श्वपचा । अनयोः 'कर्मण्यण' प्राप्तः | The words जारभरा and श्वाचा are explained as - जारं बिभर्ति, श्वानं पचतीति विग्रहः । Mallinatha explains this as - 'वहतीति वहः । पचाद्यच । हुतस्य वहः हुतवहः वनिः । तस्य मुखे।'. The word मुख must be taken to imply all other limbs and the body even of the fire, for fire does not possess lustre in .one part only but in the whole of its body. वासवीनां चमूनाम् - of the .earthly living beings: वसूनि धनानि सन्त्यस्यामिति वासवी | This word resembles the word वसुन्धरा. The termination अण् is affixed to the word वसु under the rule "ज्योत्स्नादिभ्योऽण' and the tormination ङी is affixed to the word बासव under the rule 'इटिड्ढाणञ्-'. We must remember that the words of the ज्योत्स्नादि group are प्रयोगगम्य, चमति अन्नोदकं सेवते इति चमूः । चमूः - a living being. Here the औणादिक termination ऊ is affixed to the root चम् (-to eat) under the rule 'कृषिचमितनिधनिसर्जिखजिन्य ऊः'. नवशशिभृता दिवा -by the sky carrying the glorious •moon. नवः प्रशस्तश्चासौ शशी च नवाशी । तं बिभर्तीति नवशशिभृत् । किम्।
तया | This adjective implies that though the sky carries the moon, it maintains also the lustre which surpasses that of heavenly gods. The
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