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तत एवमपि सति न सर्वभव्यानामुच्छेदो युक्तः, सर्वेणापि कालेन तदनन्तभागस्यैव सिद्धिगमनसम्भवोपदर्शनात् । अथ परस्य मतिर्भवेत् तत्कथमिदं सिद्धं यदुत - अनन्ता भव्याः, तदनन्तभागश्च सर्वेणैव कालेन सेत्स्यतीति ? | अत्रोच्यते - काळा - ऽऽकाशादय इवानन्वास्तावद् भव्याः, तदनन्तभागस्य च मुक्तिगमनात्, काळा - ssकाशयोरिव न सर्वेषामुच्छेद इति प्रतिपद्य स्व, मद्वचनाद् वा मण्डिक ! सर्वमेतत् श्रद्धेहीति ।। २८०-२८१-२८२ ॥ (१८२८- १८२९-१८३०)
Gaṇadharavada
D. C. - As the time, whether past or future is the same throughout, the infinite number of bhavya jivas, or a portion of them attains mokṣa during past, as well as, future times in equal proportion. The accheda of all bhavya jivas is, therefore, not acceptible
Mandika:-But how is it proved that the bhavyas are ananta and their anantabhāga attains mokṣa at all times ?
Bhagavana:--They are antanta like kala and ākāśa. Even if infinite number of bhavyas passes away to to moksa, they remain endless for ever, like kāla and ākāśa. Rely upon my word, O Mandika, and accept it ॥ 280-282 ( 1828–1830 ) ॥
If it is asked "How could it be taken as true merely on your words?" the answer is
सम्भूयमिगं गिन्हसु मह वयणाओऽवसेस वयणं व ।
सव्वण्णुताइओ वा जाणयमज्झत्थवयणं च ॥ २८३ ॥ (१८३१)
मणसि हि सवणू सव्वेसिं सव्वसंसयच्छेया । दिहंताभावम्मि विपुच्छउ जो संसओ जस्स ॥ २८४ ॥ (१८३२)
Sadbhūyamiņam gighasu maha
vayaṇão'vasesavayanam va
Savvanyutaio vā jānayamajjhatthavayanam va || 283 Mangasi kiha savvaņņu savvésim savvasamsayacchéyā | Ditthantabhāvammi vi pucchau jo samsao jassa ॥ 284 ॥ ( 1832 )
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