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Jinabhadra Gapis (The third कालान्तरवृत्तीनि । उपलक्षणं च मतिविधानानि, श्रुता-ऽवधि-मन:पर्यायविधानान्यपि यथासंख्यं श्रुता-ऽवधिमनःपर्यायज्ञानावरणक्षयोपशमवैचित्र्याद विचित्ररूपाणि यथासंभवं तस्य द्रष्टव्यानि। केवलज्ञानं त्वेकमेवाविकल्प केवलज्ञानावरणक्षयादेव द्रष्टव्यमिति ॥१३२ ॥ (१६८०)
D. C.-If jñāna were taken to be kşanika as stated before, a number of dosas would get in, in the following manner :
1. In order that all the objects that pervade the three worlds should be recognized, a kşaạikatā-vādin ought to admit that all sorts of bānas are produced at the same time, and the Soul that remembers the objects in which those frānas are produced should be taken to stay on permanently. Other wise, statements such as “Whatever exists is all kşamika" "Al bhavas are kşaņika" eto., that establisbied sarvaksanikata would be futile.
Moreover, when more than one jkāna are accepted, the original theory of skavijñāna santati has also been violated.
2. Again, if ksana vijñāna were accepted, another fault would also crop up. In this case, one and the same vijkāna would be able to recognize all the objects that exist in all the three worlds. But this could never happen, nor be believed.
8. In order to recognize 8 number of objects, vijāna must be taken to last for a long time. As & , result of this, vijñāna would be able to recognize the kşanikatā of all, as they are ksanika also. But by believing so, the Soul which is known as nothing but vijfāna would have to be accepted, and it would go against the original proposition.
4. Again, if the production of many vijñānas were not accepted, there would be. violation of pratityavrtti: When kāraña is not anyhow apprehended in the etate of 'kärya, Bauddhäs oall it the violation of pratityavrtti. As the production of a karya depends , upon a karana, this would give rise to dose. If 'Bauddhas were to accept this, o processes suon me that of
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