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Vadal Caņadharavāda
263 टीका-"सचेतनास्तरव " इति प्रतिज्ञा । “जन्म-जरा-जीवनमरण-क्षतसरोहणा-ऽऽहार-दोहृदा-ऽऽमय-तचिकित्सादिसद्भावात् " इति हेतुः । " नारीवत्" इति दृष्टान्तः। आह-नन्वनैकान्तिकोऽयम्, अचेतनेधपि जन्मादिव्यपदेशदर्शनात्। तथाहि-' जातं तद् दधि" इति व्यपदिश्यते, न चैतत् सचेतनम्। तथा, “जीवितं विषम्” “मृतं कुमुम्भकम्" इत्यादि । अत्रोच्यते-वनस्पती सर्वाण्यपि सचेतनलिङ्गानि जन्मादीन्युपल. भ्य ते, अतो मनुष्येष्विव तानि तेषु निरुपचरितानि, दध्यादौ तु प्रतिनियत एव कश्चिञ्जातादिव्यपदेशो दश्यते, स चौपचारिक एव-जातमिव जातं दधि, मृतमिव मृतं कुसुम्मकमित्यादि ॥२०५।। (१७५३)
D. C.--Trees are sa-cétana like woman Because, like woman, they possess the living characteristics such as janna-jarā jivanamarana etc. Some one might argue that this rule could be applied to the lifeless objects also. Because, several characteristics like life, death, etc. are very well applied to the lifeless objects as well, when it is said that "curds is produced" or "(effect of) that poison is still alive" or (intoxication of) safflowert is dead" and so on, even though the objects mentioned there in, are lifeless.
The argument mentioned above is not justified, since all the characteristics of celana are residing in the animate objects as their innate qualities. But in the case of life!ess objects, those characteristics are rarely applied, and that too, in a particular sense, and not as a rule. छिक्कपरोइया छिक्कमेत्तसंकोयओ कुलिंगो व्य । आसयसंचाराओ वियत्त ! वल्लीवियाणाइं ॥ २०६ ॥ (१७५४) सम्मादओ य साव-प्पबोह-संकायगाइओऽभिमया । बउलादओ य सहाइविसयकालोवलंभाओ ॥ २१७ ॥ (१७५५)
† Popularly known as Kasumbā in Käthiāwār.
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