________________
Vada ] Canadharayıda
493 ___D. C.--It is no use insisting exclusively upon nityala of mu klātmā. Its a-uit yatü could also be admitted to a certain extent by means of various methods. But, realy speaking, all objects are susceptible to utpāda-wyaya-and ahrauvya ॥ 43811 (1986)
For a detailed discussion of bandha and mokşı, see Chap. VI.
Now, in reply to the assertion that the extinctien of soul resembles that of lamp etc, the author states
न य सव्वहा विणासोऽणलस्स परिणामओ पयस्सेव । कुंभस्स कवालाण व तहाविगारोवलंभाओ ।। ४३९ ॥ (१९८७)
Na ya savvahā viņāso’ņalassa pariņāmaö payasséva / Kumbhassa kavālāņa va tahāvigārovalambhão 1 439 II (1987) [न च सर्वथा विनाशोऽनलस्य परिणामतः पयस इव ।
कुम्भस्य कपालानामिव तथाविकारोपलभ्मात् ॥ ४३९ ॥ (१९८७) Na ca sarvathā vināso'nalasya pariāmatah payasa iva i Kumbhasya kapālanāmiva tathāvikāropalambhat || 439 ॥ (1987),
Trans.-459 Fire being mutable like milk, does not vanish entirely, because of the apprehension of changes like those (in case) of the pieces of ghata. (1987)
टीका--न प्रदीपानलस्य सर्वप्रकारैविनाशः, परिणामत्वात्, पयसो दुग्धस्येव; अथवा, यथा मुद्गराधाहतस्य कपालतया परिणतस्य घटस्य, यथा वा चूणीकृतानां कपालानाम् । कुतो न सर्वथा विनाशः ? । इत्याह-तथा तेन रूपान्तरप्रकारेण विकारस्य प्रत्यक्षादिप्रमाणोपलम्भादिति ॥ ४३९ ॥ (१९८७)
___D. C.-When a lamp. is extinguished its. fire does not enirely vanish. It is only mutable like milk. So, like milk turning into curds or like ghata changing into various pieces
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