________________
: 180: Jinabhadra Gani's
[The third Nityaḥ santāna dşām sarvavaraņa parisamkşayè yacca i Kevalamuditam kevalabhāvanānantamavikalpam. 133 (1681)]
Trans.---133 They (matijinānādi vidhānas) have a perpet. ual continuance (nitya santana)-in the form of samanyajnanawhich being free from all interruptions, is said to be ananta (endless) and avikalpa (illusionless). Kevala (Absolute) exists "by (virtue of ) its Kevalabhava (absoluteness) (1681).
टीका-"सिं ति" एतेषां च मतिज्ञानादिविधानानामविशेषितज्ञानमात्ररूपसंतानो नित्योऽव्यवच्छिन्नरूपः। केवलज्ञानं त्वविकल्पं भेदरहितमुदितमाख्यातं भगवद्भिः यतः सर्वस्यापि निजावरणस्य क्षय एव तदुपजायते। अतोऽविकल्पं केवलभावेनानन्तकालावस्थायित्वात् , अनन्तार्थविषयत्वाचानन्तमिति ॥१३३ ।। (१६८१)
D. C.-The avišasitajñāna or sâmānyajñāna of an object is the only everlasting offspring of its various expedients like cognizance of memory etc. But the Absolute cognizance which is said to be ananta and avikalpa by revered preceptors is attained only when it is free from all avaraņas. Thus Kovalajñana is avikalpa (i. e. positive and illusionless ) because it lasts for ever and concerns the infinite object ( anan. tārtha). 1681.
Here again Vāyubhūti raises a doubt, and the 7Irthankura removes it...
सो जइ देहादन्नो तो पविसंतो व निस्सरंतो वा । कीस न दीसह, गोयम! दुविहाऽणुवलद्धि उ सा य ॥१३४॥ (१६८२) So jai dèbādanno to pavisanto va nissaranto vai Kisa na disai, Goyama duvibā’ņuvaladdhi u sā ya. 134 (1682) [स यदि देवादन्यस्ततः प्रविशन् वा निःसरन् वा।
कस्माद् न दृश्यते, गौतम ! द्विविधाऽनुपलब्धिस्तु सा च ॥१३४॥ (१६८२) Sa yadi dehādanyastataḥ pravišan vā niħsaran vãi Kasmad nadrsyate Gautamalavividhanupalabdhistusa ca, 134/1683)
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