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: 164 : Jinabhadra Gaại's
[The third [aa: -Atat: sale aru-parrarara i
प्रतिपद्यख तदभ्यधिकं दण्ड-घटयोः कुलालमिव ॥११८॥ (१६६६). Tataḥ karma-śarirayoh kartāram karana-kāryabhāvāti Pratipadyasva tadabbyadhikam danda-ghețayoḥ kulalamiva. (118)]
Trans.-118 So, like a potter (to be distinct) from danda and ghata, know the creator of Karman and sarira to be distinct from both on account of the existence of cause and effect. ( 1666)
119. (1667) Vide verse 1567. 120. ( 1668 ) Vide verse 1568. 121. (1669) Vide verse 1569.
122. (1670) Vide verse 1570. Since all objects are kśanika according to Buddhistic theory, an opponent may argue here that jiva vanishes with body and hence it is no use trying to prove that Soul is different from body. The Acarya refutes this argument as follows:जाइस्सरो न विगओ सरणाओ बालजाइसरणो व्व । जह वा सदेसवतं नरो सरंतो विदेसम्मि ॥ १२३॥ (१६७१) Jāissaro na vigao saraņāö balajāisarano vyál Jaha vā saddsavattam nero saranto videsammi, 129 (1671)
[जातिसरो न विगतः स्मरणाद् बालजातिसरण इव ।
यथा वा खदेशवृत्तं नरः स्मरन् विदेशे ॥१२३॥ (१६७१) Jātismaro na vigatah smaraņād bāla-jāti-smaraņa iva i Yathā vā svadeśavritam narah smaran vidèse. 129 (1671))
Trans.--123 Like a person recollecting (his) childhood in old age) or recolleciing in a foreign country the incident, ( that happened ) in his own country, the Soul who recollects the former existence, does not perish by virtue of its power of ) recollection. (1671)
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