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: 242:
Jinabhadra Gani's
[The fourth Samagri, too, does not exist, because everything becomes sūnya at the end.
Bhagavan :-This belief of yours, O Vyakta! is totally wrong. For, constituents like kantha, oṣṭha, tālu etc., which form samagri as well as vacana are directly perceptible. Hence, how could the existence of samagri be denied?
Vyakta :-One could perceive even an a-vidyamāna object, on account of kāma, svapna, bhaya, unmăda, or a-vidyā, but in fact that does not exist.
Bhagavan -If it is so, O Vyakta! why is the samagri that produces the hair of a tortoise, not produced? A-vidyamanata is common in both the cases.. So, either this samagri should be apprehended like the samagrt that produces vacana, or both should not be apprehended. Or, why should not the fault of viparyāya (contrariety) take place when the samagr↑ that produces the hair of a tortoise is apprehended and the one that produces vacana is not?
But,
सामग्गिमओ वत्ता वयणं चत्थि जह तो कओ सुण्णं ।
अह नत्थि केण भणिअं वयणाभावे सुयं केण ? || १८५|| (१७३३)
Samaggimaö vattā vayaṇam catthi jai to kao suņņam Aha natthi kèņa bhaṇiam vayaṇābhāvè suyam kèņa? 185 (1733)
[ सामग्रीमयो वक्ता वचनं चास्ति यदि ततः कुतः शून्यम् ।
अथ नास्ति केन भणितं वचनाभावे श्रुतं केन १ ॥१८५॥ (१७३३) Samagrimayo vaktā vacanam cāsti yadi tataḥ kutaḥ śūnyam | Atha nästi kena bhaņitam vacanābhāvè śrutam kèna? 185 (1733)]
Trans.-185 And, the speaker-accompanied by a group of constituent part-as well as the speech exist, whence is the sunyata (produced)? On the other hand, if they do not exist, in absence of (speaker as well as) words, by whom is the sunyata pronounced (and) by whom is (it) heard? (1733)
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