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492
Jinabhadra Gani's
[The eleventh to it, which contradicts the existence of those characteristics, Say, for example, jiva is pervading only upto the skin of body like the sense of touch, because the jîvalva is found only in body.
This anumāua refutes the all-pervading nature of jiva. Similarly, the anumānas that jivas are formed by means of punya and papa, and that the combination of jiva and Karma could, any how, be brought about like the combination of gold and stone, refute the assertion that jira has neither bandha nor mokşa due to the a-murtatva of its dravya like ākāśa. ॥ 4371 (1985)
Or, को वा निश्चग्गाहो सव्वं चिय वि भव-भङ्ग-ठिइमइयं । पजायतरमेत्तप्पणादनिवाइववएसो ॥ ४३८ ॥ (१९८६) Ko va niccagaho savvam ciya vi bhava-bhanga-thiimaiyam | Pajjantaramettappapādiniccaivavaéso 438 ॥ (1986) [को बा नित्यग्रहः सर्वमेवापि भव-मा-स्थितिमयम् ।
पर्यायान्तरमात्रार्पणादनित्यादिव्यपदेशः ॥ ४३८ ॥ (१९८६) Ko vã nityagrahah sarvamevāpi bhava-bhanga-sthitimayam Pāryāyāntaramāträrpanādanityādivyapadéśaḥ # 438 4 (1986)]
Trans.-438 Or, why insist upon immutability (at all)? Everything is suceptible to the state of production-break-and retention. Only by (means of) imposition of various methods, attributes like mutability etc, are designated † (1986)
टीका-अथ कथञ्चिदनित्यत्वेऽपि मोक्षस्य न किञ्चिद् न क्षुयत इति भावः । इह "कालंतरनासी वा घडो व्व" इत्यादिगायाः पागपि षष्ठगणधरे पन्ध- मोक्षविचारे व्याख्याता एव । ततो यदिह न व्याख्यातं तत् ततोऽवगन्तव्यमिति ॥ ४३८ ।। (१९८६) † Vide v. 1843.
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