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: 170:
Jinabhadra Gani's
[The third
all such jñānas, then and then only it would be possible to recognize the transitoriness of ali objects. But simultaneous production of jñāna as regards all objects, is never possible, and hence, the apprehension of sarvaksaņiktāvijñāna is also impossible.
Again, if vijñāna of an object were not to vanish soon after its birth, one might get an opportunity to apprehend sarvakṣanikata. For, in that case, vijñāna being contained within indestructibility, one could naturally remark at the destruction of all other objects that 'every thing except us and those of our class, is kṣanika. "But that is not possible. For, according to Buddhistic theory, knowledge being exclusively kṣanika, cannot last for a long time, and hence it is not possible to apprehend ksaņiktā in саве of all objects. Authentic knowledge should therefore be considered as a-kṣanika. This being a guna, it can never exist without a suitable resort viz., ātman, which leads automatically to prove that soul is distinct from body.
66
L
जं सविसयनिययं चिय जम्माणंतरहयं च तं किह णु । माहिति सुबहुपविष्णाणविस यस्त्वयभंगयाईणि ॥१२७॥ (१६७५)
Jam savisayaniyayam ciya jammāṇantarahayam ca tam kiha ņu Nahiti subahuyaviņṇāņavisayakhayabhangayātņi? 127 (1675)
[ यद् स्वविषयनियतमेव जन्मान्तरहतं च तत् कथं नु ।
ज्ञास्यति सुबहुकविज्ञानविषयक्षयभङ्गकादीनि ? ॥ १२७ ॥ (१६७५)
Yad svavisayaniyatamèva janmäntarahatam ca tat katham nu | Jasyati subahukavijñānaviṣayakṣaya bhangakādtni? 127 (1675)]
Trans.-127 How could that (knowledge) which is restricted to its own self and scope, and which vanishes soon after its birth, understand qualities such as indurability etc., pertaining to the scope of vijñāna ? (1675).
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