________________
Vadik ]
Gaṇadha avada
: 67:
D. C.-This very soul, though one, has a three-fold nature. When it is attentive to another object, it has died; for, at that time, its attention to the former object is gone, but it has originated so far as the attention to this new object is concerned. Side by side with its twofold nature pertaining to destruction and origination, it has permanence owing to the continuity of the general vijñāna existing from the beginning-less time. Similarly, every object has a three-fold nature consisting of utpāda (origination ), vyaya ( destruction ) and dhrauvya (permanence), and that there is nothing which is created in all respects, and that there is nothing which entirely perishes.
न व पेचनाणसण्णावतिट्ठए संपओवओगाओ । विष्णाणघणाभिक्खो जीवोऽयं वेयपयाभिहिओ ॥४८॥ (१५९६)
Na ca peccanāṇasaņṇāvatiṭṭhaè sampaövaogāö | Vigņānaghanābhikkho jivo 'yam Vayapayābhihi8 48 ( 1596)
[ न च प्रेत्यज्ञानसंज्ञाऽवतिष्ठते सांप्रतोपयोगात् ।
विज्ञानघनाभिख्यो जीषोऽयं वेदपदाभिहितः ।। ४८ ।। (१५९६ ) Na ca prètyajnāna sanjnā'vatiṣṭhate sampratopayogāt Vijnāns-ghanābhikhyo jivo 'yam Vedapadābhihitah. 48 (1596) ]
Trans.-48. The designation pertaining to former knowledge does not exist owing to the upayoga being directed to (a) present object. This soul is named vijñānaghana as said in the sentences of the Vèda. (1596)
टीका-नच प्रेत्येति न चान्यवस्तूपयोगकाले प्राक्तनी ज्ञानसंज्ञास्ति । कुतः १ सांप्रतवस्तुविषयोपयोगात् । इदमुक्तं भवति यदा घटोपयोगनिवृत्तौ पटोपयोग उत्पद्यते, तदा घटोपयोगसंज्ञा नास्ति, तदुपयोगस्य निवृत्तत्वात्; किन्तु पटोपॅयोगसंज्ञैवास्ति तदुपयोगस्यैव तदानीमुत्पन्नत्वात् । तस्माद् विज्ञानधनाभिख्यो वेदपदेष्वभिहितोऽयं जीवः । ततो गौतम ! प्रतिपद्यस्वैनमिति ॥ ४८ (१५९६) ।।
Jain Education International
For Private Personal Use Only
www.jainelibrary.org
