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384 Jinabhadra Ciani's
[ The Seventh himself (when) accompanied by the prosperity of merits, is god. (But) that is not (correct). (Because) the accomplishment (of the secondary meaning, by means of usage, could be brought about (only, when the primary meaning is establislied, just as the epithet “simha" or lion could be attributed to Māņuvzka by means of usage only, if the primary sense of the word "semha" is accepted (1880-1981)
टीका-"देवाः" इत्येतत् पदं सार्थकं व्युत्पत्तिमच्छुद्धपदत्वात्, घटादिवत् । तत्र दीव्यतीति देवा इति व्युत्पत्तिमत्त्वम् , सपासतद्धितरहि तत्वेन च शुद्धत्वम् । भावना चात्र प्रागुक्तैव । अथ परस्य मतिभवेत्-ननु मनुष्य एवेह दृश्यमानो देवो भविष्यति, किगदृष्टदेवकल्पनया ?। किं सोऽपि मनुष्यो देवः ? इति । न, इत्याह-गुणसंपन्नो गणधरादिः, ऋद्धि संपनश्चक्रवादिः । अत्रोच्यते-तदेतद् न, यस्मात् तथ्ये मुख्ये वस्तुनि क्वचित् सिद्ध सत्यन्यत्रोपचारतस्तत्सिद्धिर्मवा, यथा मुख्ये यथार्थ सिंहेऽन्यत्र सिद्ध ततो माणवके सिंहोपचारः सिध्यति एवमिहापि यदि मुख्या देवाः क्वचित् सिद्धा भवेयुः तदा राजादेर्देवोपचारो युज्यते, नान्यथेति ॥ ३३२-३३३ ।। (१८८०-१८८१)
D. C.--Since the word "dévan" is void of compound and prefixes, and is explained as tatra divyantite dévāli (those that shine there are deities). It is philologically siddhi, like other padas such as ghara etc.
Maurya: --The man himself seen before our very eyes is a god. Why to imagine an invisible from that! All men are not góds. But Those accompained by high merits and religious prosperity could easily be taken as gods
Bhagavāna:-That is not correct. Unless and until, the principal meaning of a word is not accomplished, it could never be attributed to any other object by means of uparöra The epithet of lion could easily be attributed to māravaka only if the primary sense of the word simha is accomplislied.
Similarly, here also, the epithet "dévāḥ" could be attributed
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