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Vada ] Ganadharavāda
405 Katham saravajna iti matin pratyakşam saravasamsayacchedāti Bhaya-rāga-dosarahitastallings-bhāvatah Sauinya ॥ 355 ॥ (1903)]
Trans.-355 You might ask "How are you to be (accepted as) omnisicient ?" “Evidently because, I remove all doubts, and because I am free from even the symptoms of the faults such as fear, attachment etc.” (1903)
टीका-इयमषि व्याख्यातार्था । यदपि " न ह वै प्रत्य नारकाः सन्ति" इत्यादौ नारकाभावः शङ्कयते भवता, तदप्ययुक्तम्, यतोऽयमंत्रामिपायो मन्तव्यः-न खलु प्रेत्य परलोके मेर्वादिवच्छाश्वताः केचनाप्यवस्थिता नारकाः सन्ति, किन्तु य इहोत्कृष्टपापमर्जयति, स इतो गत्वा प्रेत्य नारको भवति, अतः केनापि तत्पापं न विधेयं येन मेत्य नारकै भूयते। तदेवं छिन्नस्तत्संशयो भगवता ।। ३५५ ।। (१९०३)
___D. C.- If you doubt my sarvajnatva, O Saumya! you are not justified. For, since I have removed all your doubts and am prepared to remove them at present if you entertain any, I am sarvajina.
Moreover, in the sentences such as “Na ha vai prtéya närakāḥ santi” etc you have suspected the existence of Nārakas. But it is not so. The import of those sentences is that there are no Narakas everlasting like Méru etc. in the other world, but those who commit great sins in this world, would, become Narakas in the next world. The sentences, therefore, mean to assert that no body should commit such sins lest they might become the denizens of hell after death,
The Bhagavāna thus removed his doubts 11 355 (1903) ||
So, छिमम्मि संसयम्मी जिणेण जर-मरणविप्पमुक्केण ।।
सो समणो पव्वइओ तिहि ओ सह खंडियसएहि ॥३५६॥ (१९०४) Chinnami samsayammî Jiņéņa jara-maraṇavippamukkéņam ! So samaņo pavvaio tithi o saha khanđiyasaehim 11 356 11 (1904)
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