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: 208: Jinabhadra Gani's
[The fourth Santydva to bhāvāh saņśayatab Saumya ! sthāņu-puruşāviva 1 Atha drştāntamasiddham mangase nanu samśayābhāvaḥ. 153(1701)]
Trans.-153 O Saumya ! Because of ( your ) doubt (about them ), those objects do exist as sthānu and purusa. But, again, if you believe the example (of sthānu and purusa) to be unaccomplished, existence of the doubt will be denied. ( 1701 )
टीका-सौम्य ! सन्ति भवतोऽपि भावाः, संशयसमुत्थानात् , इह यत् संशय्यते तदस्ति, यथा स्थाणु-पुरुषो; यच्चासद् न तव संशय्यते, यथा खपुष्प-खरविषाणे । अथ स्थाणु-पुरुषलक्षणं दृष्टान्तमसिद्धं मन्यसे त्वम् , सर्वेषामपि स्थाणु-पुरुषादिभावानामविशेषेणैवासचाभ्युपगमात् । तदयुक्तम् , यतो ननु सर्वभावासचे संशयाभाव एव स्यात् , इत्युक्तमेवेति ॥१५३॥ (१७०१)
____D. C.-0 Saumya ! The very doubt that you have raised against the objects, proves that the objects are vidyamāna as sthāņu and puruşa. For, there cannot exist any doubt about non-existent objects like ākāśapuspa and kharavisāna.
Again, if you think that the above example of (the existent objects like ) sthāņu and purusa is wrong, you are not justified. For, in that case, all objects whether vidyamāna as sthaņu etc, or a-vidyamāna as khapuspa etc, will have to be considered as a-vidyamāna according to your belief. So, when the existence of each and every object will be denied, naturally the existence of doubt will also be denied. सव्वाभावे वि मई संदेहो सिमिणए व्व, नो तं च । जं सरणाइनिमित्तो सिमिणो न उ सव्वहाभावो ॥१५४॥ (१७०२) Savvābhāva vi mat samleho simiņaè vva, no tam cal Jam saranainimitto simiņo na u savvabābhāvo. 154. (1702) [ सर्वाभावेऽपि मतिः संदेहः स्वमक इव, नो तच्च ।
यत् सरणादिनिमित्तः स्वमो ने तु सर्वथाऽभावः ॥१५४॥ (१७०२)
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