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302 Jinabhadra Gani's
[ The fifth D. C.-It is not possible to find an object which is similar or dissimilar to other objects or even to itself even in this life, and much less in the other.
All objects are found to be similar, as well as, dissimilar to other objects even in this life. So, it is no use holding the view that they are the same in the other life also. Similarly, all objects have permanent, as well as, transitory forms.
This idea is illustrated by an example stated belowजह नियएहिं वि. सरिसो न जुवा भुवि बाल-धुड्ढधम्महिं । जगओ वि समा सत्ताइएहिं तह परभवे जीवा।। २४९ ॥ (१७९७) Jaha niyaéhim vi sariso na juvā bhuvi bāla -viiddhadhammehimi Jagao vi samo sattaiehim taha parobhave jivo ॥ 249 ॥ ( 1797 ) [यथा निजकैरपि सहशो न युवा भुवि बाल-वृद्धधर्मः।
जगतोऽपि समः सत्तादिकैस्तथा परमवे जीवः ॥ २४९ ।।(१७९७) Yathä nijakairapi sadriso na yuvā bhuvi bāla-vriddhadharmrihi Jagato'pi samah sattădikatstathā parabhuvu jivah 112 194 (1797,1
Trans.--249 Just as a young inan does not resemble his own past and future forms of childhood and old age respectively on (this) earth, but at the same time resembles the whole of earth on account of the property of existing etc, in the same way, jiva, too, becomes similar, as well as, dissimilar in the other life. (1797)
टीका-यह युवा निजैरप्यतीता-ऽनागाल-वृद्धादिपर्याय-रात्मनोऽपि सर्वथा न समानः, सत्तादिभिस्तु सामान्यपर्याय गति न केनचिद् न समानः, तथायपि जीव: परलोकं गतः सर्वेणापि सह समाना-ऽसमान. रूप एव, इति कुतः सर्वथा सादश्यम् ? इति ॥२४९।। (१७९७)
D. C.-Just as a young man does not resemble his own forms of childhood and old age, but at the same time resembles
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