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:98
Jinabhadra Gani's
[The fourth
अत्र प्रति-विधानार्थ गुरुवचनम्- ननु प्रतिसमयविनाशिवं वस्तूनाम् इत्येतदेकस्यैव क्षणक्षयवादिन ऋजुसूत्रनयस्य मतम् , न तु सर्वनयमतम् , ततो मिथ्यात्वमेवेति ॥२३९१॥२३९२॥
D. C. While studying the Naipuņika portion of the Anupravāda parva, Aśvamitra derived a theory from the rule laying down the theory of destruction of objects of one convention that all objects of one convention vanish entirely-in all respects-as soon as they are produced. The preceptor persuaded him not to form such a wrong notion, and said “The theory of destructibility of objects at every moment, is laid down by the kşaņaksaya-vādins only from one point of view viz-Rijusūtra nayas, but it is not true from all points of view. So, it is false.
Why is it Mithatva? न हि सव्वहा विणासोद्धापज्जायमेत्तनासम्मि । स-पर-पजायाणंतधम्मणो वत्थुणो जुत्तो ॥९८॥२३९३॥ 98. Na hi savvaha vinaso'ddhapajjayamettanasammil
Sa-para-pajjāyāṇantadhammaņo vatthuņo jutto (2393) [न हि सर्वथा विनाशोऽद्धापर्यायमात्रनाशे। स्व-पर-पर्यायानन्तधर्मणो वस्तुनो युक्तः ॥९८॥२३९३॥ 98. Na hi sarvathā vināšo’ddhāparyāyamātranāśe i
Sva-para-paryāyānantadharmaṇo vastuno yuktah (2393) ] ___ Trans. 98. Merely at the end of a ( particular) condition of time, it is not proper to admit entire destruction of an object that has innumerable qualities on account of its own, as well as, of other's. paryaya (form) 2393.
टीका-९८ न हि सर्वथैव वस्तुनो विनाशो युक्तः । क सति ? । इत्याहअहापर्यायमात्रनाशे । तत्रेहाद्धा नारकादीनामुत्पत्ति-प्रथमादिसमयः, स एव
3. According to this system of philosophy an object is perceived in its present condition only.
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