Page:The Indian Antiquary, Vol. 4-1875.djvu/29

16 THE INDIAN ANTIQUARY. .1 AM AHT, 1875. " As it has been said : ' The pearl of pleasures is woman with her antelope's eyes' {llwga-, mrigakshi), the amorous emotion-condiments are of all the condiments [rasa) the most pleasing to the world. The amorous emotion-condiments are, therefore, treated oi" in the Hist instance. Herein some mention the tender constant (athdyi) attach- ment-condiment {sneha-ra&a) ; it is included in the amorous passion (rati), and so on. Where woman are the friends of women, and men those of men, all such friendship too is included in the amorous passion. But the friendship of Rama aud LakstS niarni and others is included in the peculiar 1 heroism (dharma vtra). The love of children for mother and father is included in the fear (bhaija)," etc. 5. Kesava's or Kesi Raja's Sahthi. Mnti D<tr- pana, or Grammar of the Kanarese language. His lather's name was Mallikarjuna, As this is also the name of one of Siva's Lifigas, it is no wonder that Liiigait books claim the renowned Kes i Rii j a to have belonged to the Lifigait sect. But would a Lifigait poet under any circumstances adduce, for instance, the prayer " Give me abundance of joy, O highest Jiuendra!" merely to give an example of a very common form of the vocative, having the choice between this one and hundreds of others ? And would he not, once at least, have shown his Lifigait (or Saiva) colours ? Besides, his curt language is precisely that of Jaina authors. Kesava's grammar is very valuable, and the only complete one of the Kanarese language in Kanarese (there is also one in Sanskrit) that is authoritative. It deserves to be studied by all that are interested in the Kanarese language.* 6- Devottama's Ndndrtha Ralndkara, i.e. a collection of Sanskrit words that have various meanings — 168 verses in different Sanskrit metres. That the author is a Jaina appears, for instance, from verso 157, in which he states that the word Paramdtma has throe meanings: 1 1) tin state of existence which wants no Bupport [anddhdrald) (2) Jinesvara; (3) a Siddha. A few sectarian works of the Jainas are : — 7. TJagachandra's Jim M ,.-■. Q son of the Jina Muni"), these being the words with which each verso concludes. It is a some- what flat exposition in 10i' Kanda (An,.n verses of what according to Jaina views is virtuous. 8. Hdstra Sdra. Of this and of the next work I have seen only a fragment. It propounds the views of the Jainas, at the same time refuting Brahman; !'. Yriuavilu.-iu's Lhanna Parikthd. Here is the beginning of it in an abridged form :— Vaijayanti was a town beautiful for ii - Jaina chailya* (sanctuaries). Its king was Jitaripu, his wife Vayuvega, and their son Manovega. At the same time Vtjayapura was ruled by Prabha- safika, whose wife was Yimalatnati ; their son was Pavanavega. Manovega studied under the teacher ■i'ij(i) Pushpadattu. His intimate friend Pa- vanavega had liia doubts regarding the Jaina -. Manovega asks a Muni what should be done to convince his friend, and is advised to take him to PataHpura, where, by means of dis- putations with the Brahmans. his friend would become acquainted with the futility of Brahman- ism. The two friends Went to that town with its fine temples of Brahma (MranyagarbJut dhuja) and various Brahman ical devotees (also bh&iikddi Knot), encamped in its garden, the next morning pnt on the disguise of grass- and wood-cutters, entered the town by its eastern gate, went into a temple of Brahma (abjabhava), put down their bundles of grass and wood, beat the big (temple) drum (.blieri), and sat down on the throne {sihhdsana). As soon as the learned of the town beard the sound of the big drum, they came to the temple, thought the two strangers were great men hlmna furusha), made their obeisance, and asked : " What is your country ? What idttra do you know ? With what viilyd are you conversant? Tell us quickly I" They said : "We have seen the whole world, and have come here to see the town. But with idttras and cidijds we are not conversant.'" Then the Brahmans said: "Except learned men come, beat the big drum, and gain tho victory in disputation, tbey are not allowed to sit or: throne." They answered : " Be it so" and came down from the throne. The Brahmans put tho question : " How is it that people of your glorious features appear in such a miserable state ?" Tho strangers said : " Why do you ask thus ? Hove there never been any such of your own Be as have lived in the same state?" The B responded: "If there ever hat gifted with the same supremo pow you in our .sect, that have lived in circumstances, tell Thereupon the str&i Iduced a ifoba about the ten a a (which Igh also quoted in the abovementi nah | rdmc , Jerithnaa cha ■ riiih, arguing that I - being bo i«j death and birth, could not ho eternal and, as having been hom as animals, could ! ignorant [at In j/dttt) ; and said : "Snohbeingthe your question regarding our 1 aC ei • is quite futile/" To this the Brahma is had no • Hub work was published hi 1*72 at the JJiumjI Miirion Free*, Bangalore, by C. Stab.