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94
The Sacred Books of the Jainas
इष्टमबाधितमसिद्ध साध्यम् ॥ २० ॥ 20. Istamabadhitamasiddham sādhyam. सन्दिग्धविपर्यस्ताव्युत्पन्नानां साध्यत्वं यथा
स्यादित्यसिद्धपदम् ॥ २१॥ 21. Sandigdhaviparyastāvyutpannānām sādhyatvam yathā syādityasiddhapadam.
अनिष्टाध्यक्षादिवाधितयोः साध्यत्वं माभूदितीष्टा. बाधितवचनम् ॥ २२ ॥ ..
22. Anistadhyaksadivadhitayoh sadhyatvam ma bhuditistāvādhitavachanam.
न चासिद्धवदिष्टं प्रतिवादिनः ॥ २३ ॥ 28. Na chāsiddhavadistam prativadinah.
प्रत्यायनाय होच्छा वकतुरेव ॥ २४ ॥ 24. Pratyāyanāya hichchhā vaktureva..
20. Sādhya is what is desired and what is Abādhita (i. e. opposed to Pratyakşa etc.) and what is not Siddha ( already established ).
21. The word "Asiddha” has been used in defining Sādhya so that the doubtful, the false and the not understood may become Sadhya.
22 The words “Işta” and “Abādhita” have been used so that what is not desired and what is opposed to Pratyakşa etc. might not be ( included in the definition of ) Sadhya.
23. In the case of an adversary, “Ista' is not required like "Asiddha".
24. The intention to explain exists only in the speaker.
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