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336 Jinabhadra Gapi's
( The sixth Bhanyate bhavyo vogyo na ca yogyatvena sidhyati sarvaḥ 1 Yatha yogye’pi dalike sarvasmin na kriyate pratimā. 1128611 (1834)]
Trans.--286 The bhavya is called worthy (of moksa), but all do not attain (moksa) by (virtue of) mere worthiness, just as image could not be produced merely by means of proper constituents. (1834)
टीका-मण्यतेऽत्रोत्तरम् । किम् ? इत्याह-भन्योऽत्र सिदिगमनयो ग्योऽभिमेतः न तु यः सिद्धिगति यास्यत्येव, न च योग्यत्वमस्तीत्येतावतैव सनः सिध्यति, किन्तु सिद्धिगमनसामग्रीसंभवे सति । दृष्टान्तमाह-यया हेम-मणि-पाषाण-चन्दन-काष्ठादिके योग्येऽपि प्रतिमाहेऽपि दलिकेन सर्वस्मिन् प्रतिमा विधीयते, किन्तु यत्रैव तनिष्पत्तियोग्या सामग्री संभवति तत्रैवासौ क्रियते । न च तदसंभवमात्रेण प्रतिमाविषयेऽयोग्यता मवति । नियमश्वेह नवं विधीयते यदुत-प्रतिमायोग्ये वस्तुनि प्रतिमा भवत्येवेति, किन्तु यदा तदा वा तद्योग्य एव सा मवति, नान्यत्रेति एवमिहापि न "मव्यः" इत्येतावन्मावेगव सर्वः सिध्यति, किन्तु सामग्रीसंपतौ, न च तदसंपत्तावपि तस्याभव्यता भवति, किन्तु यदा तदा वा भव्यस्यैव मुक्ति भव्यस्येति ॥२८६॥ (१८३४)
D. C. Bhavya means worthy of attaning mokşe and not exactly one who attains mokşa. Worthiness for mokṣa does not mean the attainment itself. Even thouge substances like gold, jewels, stones, sandal wood etc are capable of producing an image the image is not produced out of all but only out of certain suitable, substances. There is no such rule that the image is produced by means of certain suitable substances but only when suitable substances unite to produce an image
Similarly, in case of bhavyas also, there is no rigid rule that one who is bhavya must necessarily attain mokṣa nor will bhavja be called a-bhavya if he does not attain mokşa Sooner or later, bhavya alone attains rokas by virtue of its necessary characteristics, but a-bhavya will never be able to attain mokşa 11286 (1834)
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