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Vada ]
Nihnavavada
:105:
D. C. If the former moment is connected in any way with the later moment, there would be some sort of similarity between the former and later moments. But when there is absolute negation of the former moment, its similarity with the later moment has no place And, if there is any similarity between the two, the former moment will have to be taken as existing, awl hence, there would be no possibility of absolute negation.
Still however, if this sort of similarity is accepted by you, in spite of there being absolute destruction, why should a nonexistent object like khapuspa, also, be not taken as similar to it as the property of being non-existent is comm on to both ? 104
(2399 ).
For,
अण्णविणासे अण्णं जइ सरिसं होइ होउ तेलु । तदसंबद्धं व मई सो नि कओ सव्वनासम्मि? ॥१०५॥२४००॥ 105. Annavinase annam jai sarisam hoi hou telukkam |
Tarlasambaddham va mai so vi kao savvanāsammi ? (2400)
[अन्यविनाशेऽन्यद् यदि सदृशं भवति भवतु त्रैलोक्यम् । तदसंबद्धं वा मतिः सोऽपि कुतः सर्वनाशे ? ॥१०५॥२४००॥ 105. Anyavinase'nyad yadi sadrisam bhavati bhavatu trailokyam | Tarlasambaddham vā matih s’opi kutah sarvanāśe ? 105
(2400)]
Trans. 105. If at the destruction of one thing, something else becomes similar (to it), even (the group of) three worlds would become similar to it. Or, if it is (accepted ) on account of its being urconnected-how is that even possible in the midst of all- pervading negation. 2400.
टीका-१०५ सर्वथा निरन्वयविनाशे घटात् पट इवोत्तरक्षणात् । सर्वथाऽन्य एव पूर्वक्षणस्तस्माच्चान्य एवोत्तरक्षणः । ततः सर्वथाऽन्यस्य पूर्वक्षणस्य विनाशे तस्मात् सर्वथान्यदुत्तरक्षणरूपं यदि सदृशं भवतीत्यभ्युपेयने, नहिं भवतु त्रैलोक्य
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