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"Daśa-rūpaka-Vicāra"
1763 (47) puspam pragamanam vajram upanyāsópasarpanam,
pancā'vaśyam athā'ngāni pratimukhe trayodaśa.. Thus, dhūnana', 'rodha', 'sāntvana' are new names. We will see if the concepts coincide with any from the NS. We have 'tāpa' for 'tapana'. 'pragamana' is for 'pragayana'. 'Nirodha' is for 'rodha' of ND. The last five have to be there in this sandhi, observes ND.
N.D. observes : "yathā-ruchi iti vrtta-vaicitryā’nurodhena atra bhavanti, na bhavanti ca. puspā’dīni punaḥ pañca avaśyam pratimukha-sandhau bhavanty eva. trayódaśā’py etāni pratimukha eva sutarām nirbandham arhanti. In their employment, order is not to be observed. "uddeśya kramaś ca nibandheșu nā’pekşanīyaḥ iti."
ND.-Vilāsa (pp. 124; I. 48) -
"vilāso nr-striyor īhā.” The desire of man and woman to get together is termed 'vilāsa'.
BP.-It is observed, pp. 209, lines - 5, 6 that "samāgamecchā bījam tu, dịśyā’dịśyatayā sthitam, bindu-prayatnā'nugamād angānyasya trayodaśa. The anga-s are enumerated exactly after the DR., BP., - vilāsa - is “rati-ceștā vilāsaḥ syād
dampatyor nava-sangame.” PR. - also follows, or quotes from, the DR. in enumerating the 13 angas here. PR. Vilāsa (p. 78) : “sambhoga-visaya-manoratho vilāsaḥ.” NLRK. - Follows the NS. in giving names. Vilāsa - is, samīhā ratibhogā'rthā 'vilāsaḥ” this follows the NS. RS. follows the DR. It defines vilāsa (p. 220, III. 41) as -
"vilāsaḥ sangamā’rthastu
vyāpāraḥ parikīrtitaḥ.” SD. follows the NS. - Vilāsa is,
“samīhā ratibhogárthā vilāsa iti kathyate.”
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