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328 Jinabuadra Gani's
[The sixth (destructibility) ineyatva (cognizibility) etc., distinction such as that of jiva and a-jiva etc., does exist by its very nature. Similarly, in case of jivas also, even though sîvalva is common, the distinction of bhavya and abhavya remains there as a natural consequence, ॥275 (1823)।।
The pupil objects to this view thusएवं पि भव्वभावो जीवत्तं पिव सभावजाईओ। पावइ निचो तम्मि य तदवत्थे नत्थि निव्वाणं ।। २७६ ।। (१८२४)
Evam pi bhavyabhāvo jivattam piva sabhávajāío 1 Pāvai nicco tammi ya tadavatthe natthi nivvāņam 1127611 (1824)
[ एवमपि भव्यभावो जीनत्वमिव स्वभावजातीयः ।
प्राप्नोति नित्यस्तस्मिंश्च तवस्थे नास्ति निर्वाणम् ॥ २७६ ॥ (१८२४) Evampi bhavyabhāvo jivatvamiva syabhāvajātîyaḥ Prāpnoti nityastasminsca tadavasthe năsti nirvāṇam 1127611 (1824)]
Trans.--276 Even in that case, the quality of (being) auspicious being natural like jivatva, will become everlasting; and if it is so, there will be no (scope for) final liberation (at all). (1824)
टीका -नन्वेमपि भव्यभावो नित्योऽविनाशी प्रामोति, स्वभावजातीयत्वात् -स्वाभाविकत्वात् जीवत्ववत् । भवत्वेवमिति चेत् । तदयुक्तम्, यतस्तस्मिन् मव्यभावे तदवस्थे नित्योवस्थायिनि नास्ति निर्वाणम्, सिदो न भव्यो नाप्य भव्यः" इति वचनादिति ॥ २७६ ॥ (१८२४)
D. C.--If the quality of bhavyatva is svābhāvika as jîvatva, as said above, it will become everlasting like jivata also. Consequently, in the midst of everlasting bhavyabhāva, there will be no scope for mokşā at all 11276 (1824 11
The author refutes this argument as follows:
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