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Vida ] Ganadbararāda
:167: knowledge extends to the former life and hence its existence is also established in the former life. Thus, vijñānasantāna is proved to be distinct from all bodies. Consequently, the Soul that contains this vijñānasantāna would also be distin guished from body.
In this way, indestructibility of Soul, is apprehended to the expectation of another life. And the same could be established in connection with this life also.
न य सव्वहेव खणि नाणं पुयोवलद्धसरणाओ। खणिो न सरह भूयं जह जम्माणंतरविनट्ठो ॥१२५॥ (१६७३) Na ya savvahève khaniyam nāņam purvovaladd hasaraņāð i Khanis na sarai bhāyam jaha jammānantaravinattho. 125 (1673) [ न च सर्वथैव क्षणिकं ज्ञानं पूर्वोपलब्धसरणात् ।
क्षणिको न सरति भूतं यथा जन्मानन्तरविनष्टः॥ १२५॥ (१६७३) Na ca sarvathaiva kşaņikam jñānam pūrvopalabdhagmaraņāt i Ksaniko na smarati bhātam yathā janmānantaravinastah. (1673)]
Trans.—125 Or (ca), knowledge is not absolutely indurable (ksanika) by (virtue of the power of ) recollecting an object apprehended in the past. (For), one that is kşaņika is, like an object, perished after its very birth, not able to remember the past. (1673)
टीका-न च सर्वथैव क्षणिकं ज्ञानं वक्तुं युज्यते । कथश्चित्तु क्षणिकतां भगवानपीच्छत्येव, इति "सर्वथैव” इत्युक्तम् । कस्मात् पुनर्ज्ञानं न क्षणिकम् ? इत्याह--पूर्वोपलब्धस्य बालकालाधनुभूतस्यार्थस्य वृद्धत्वाद्यवस्थायामपि स्मरणदर्शनात् । न चैतदेकान्तक्षणिकत्वे सत्युपपद्यते। कुतः ? इत्याह"खणिओइ त्यादि" यः क्षणिको नायं भूतमतीतं स्मरति, यथा जन्मानन्तरविनष्टः, एकान्तक्षणिकं चेष्यते ज्ञानम् , अत; सरणाभावप्रसङ्ग इति ॥ १२५॥ (१६७३)
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