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: 160: Jinabhadra Gani's
[The third मिलापो न गुणिनमन्तरेण संभवनि। अतो यस्तस्याश्रयभूतो गुणी स शरीरातिरिक्त आत्मेति ।
आह--नन्वनैकान्तिकोऽयम्, सर्वस्याऽप्यभिलाषपूर्वकत्वानुपपत्तेः। न हि मोक्षाभिलापो मोक्षाभिलाषपूर्वको घटते । तदयुक्तम् , अभिप्रायापरिशानात् , यो हि स्तनाभिलाषः स सामान्येनैवामिलापपूर्वक इत्येतदेवास्मामिरुच्यते, न पुनर्विशेषेण ब्रूमः--" स्तनाभिलाषोऽन्यस्तनाभिलाषपूर्वकः" इति । एवं च सामान्योक्ती मोक्षाभिलाषपक्षेऽपि घटत एव, मोक्षाभिलाषस्यापि सामान्येनाऽन्याभिलाषपूर्वकत्वादिति ॥११४ ॥ (१६६२)
D. C.-The first desire of the child to suck the breasts of the mother, is just similar to the other abhilāşas on account of its being an abhilasa. Now, the desire to which the child's stanābhilāsa resembles is distinct from body, because it continues to be the cause of this abhilaşa even after it has left the body. Abhilāsa is the quality of knowledge which cannot exist without a support, which is nothing but the soul, independent of deha.
Vayubhuti:-The hetu stated in the above-named anumana, involves the fault of uncertainty as all abhilāşas are not the game. e. g., an abhilāşa for mokşa does not resemble another abhilāşa for moksz. So, why not to believe the same in the ouse of this abhilāşa algo ?
The Acārya.-You have not understood the point, 0 Gautama ! The point is that we have conipared the desire for breasts only with other desires in general. We have not stated in particular that the desire for breasts is just similar to other desires for breasts. Similarly, in the case of moksabhilasa also, the nokšābhilāşa should not be compared with other mokşabhilasas but only with other abhilāşas in general. (1662)
Anothor inference,
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