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१४७
and Pārsvajina. Pub. In: Anekārthasähityasargraha, Ahmedabad, pp. 65-66.
Astalakși also called Artharatnāvali in Sanskrit, composed in 1552AD by Samayasundara Upadhyaya, pupil of Sakalacandra Upadhyaya of Kharataragaccha. It is a comm. explaining Rājāno Dadate Saukhyam in more than 8 lacs different expressions. This small pada was composed in the court of Akber to establish the trutha inherent in Jain aphorism Egassa suttassa anantao attho, to counter the attempt by some opponent to belittle this Jaina doctrine. Samayasundara, composed it and explained itin 10lacs 22 thousand 407 meanings in the court of Akber. Later on, he retained only one lac meanings of this single line. In the process of explaining it, Samayasundaragani showed that the term Rājā itself might be splited in a way to connote the sense of Sri Akber. The term Rājā splits into R+A+Aja + A + A. In this break up R means Śri, A stands for A, Aja stands for ka, both being the synonyms of Brahmā, A is subsitituted by Ba both being the synonyms of Vãyu (wind), the last A is replaced by Ra (the two are the synonyms of Agni (fire). Ācārya Samayasundaragani was very famous and wrote a large number of works. Pub. ed. Prof. Kapadia, H.R. In : Anekārtharatnamanjüşā. Devacanda Lalbhai Jaina Pustakoddhāra Fund Series No. 81, Surat, 1933 AD. pp. 1-70/ Mns, Bhand. IV. No. 255; B.K. No. 1120; Pet. IV. No. 1174;
The poet Lābhavijaya explained the verse: Tamo Durvārarāgādi vairivāra nivärane. Arhat yogināthăya Mahāvīrāya tāyine.
(3) Interpretation of single words,
Savvattha a Šatārthaka sabda, Upadhyaya Gunavijaya gave 117 meaings of the term Savvattha. Pub. In: Anekārtha Ratnamañjūşa, pp. 96-98.
Hariśabd occuring in Vitarāgastavah is explained by Vivekasāgaragani in the context of 30 Jaina deities, Pub. In: Anekārtharatnarmañjūsā, p. 83.
The term Hari occurring in Stambhapărśvastava (1200 AD) by Nayacandrasūri in 14 contexts.
Gosabdakävyar, the term Go of the verse, commencing with Go
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