________________
:84:
Jinabhadra Gani's
[ The third
and who is the preceptor? So, there is no distinction between them also, His sermon is also not acceptable, because, who knows whether it is true or false? What more (should be said)? Tirthankaras, their principles, the other (future) world, heaven, Final Emancipation-all this is uncertain according to you. Then, what is the use of accepting diksā ( at all ) ? If you believe in the Tirthankara and if you take everything as existing on the authority of His words, why should bowing to an ascetic oe not accepted on the same authority ? (2372-2376)
टीका-७७–७८-७९-८०-८१ सर्वा अपिप्रकटार्थाः । नवरं “ जइणा वि न संवासो" इत्यादिनाऽभ्युपगमविरोधो दर्शितः । अथ सन्ति जिनवरेन्द्राः, तद्ववचनसिद्धत्वात् तेषां तद्वचनादेव च सर्वस्यापि परलोक - स्वर्ग - मोक्षादेः प्रतिपत्तिर्भवति; एवं तर्हि तद्वचनादेव यतिवन्दनमपि कस्माद् न संमतम् ? इति ||२३७२||२३७३।२३७४॥२३७५॥२३७६॥
D. C. If according to you, Tirthaikara exists, and if you' believe that the existence of all objects including, paraloka (future world ) Svarga ( heaven ) Moksa ( Final Emancipation) ete. is approved by him, there is no reason why the act of bowing to ascetics be not approved by him. 77-81 (2372-2376).
Moreover,
जई जिणमयं पमाणं मुणि त्ति तो बज्झकरणपरिसुद्धं । देवं पि वन्यमाणो विसुद्धभावो विसुद्धो ति ॥ ८२॥२३७७॥
2. Jai Jinamayam pamānam muni to bajjhakarana-parisuddhami ! Devan pi vandanāno visuddhabhāvo visuddho tti (2377) [ यदि जिनमतं प्रमाणं मुनिरिति ततो बाह्यकरणपरिशुद्धम् । देवमपि वन्दमानो विशुद्धभावो विशुद्ध इति ||८२||२३७७||
82. Yadi jinamatam pramānam muniriti tato bāhyakarana pari
suddham |
Devamapi vandamāno visuddhabhāvo viśuddha iti (2377 ) ]
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