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: 110:
Jinabhadra Gani's
[The fourth
110. Aņņaņņo paigāsam bhuttā ante na so vi kā titti ?
Gantadao vi evam iya samvavahāravucchitti (2405) [अन्योऽन्यः प्रतिग्रासं भोक्ताऽन्ते न सोऽपि का तृप्तिः । गन्त्रादयोऽप्येवमिति संव्यवहारव्युच्छित्तिः ॥११०॥२४०५॥ 110. Anyo'nyan pratigrāsam bhoktā'nte na so’pi kā triptih ?!
Gantrāılayo'pyevamiti samvyavahāravy ucсhittih (2405))
Trans. 110. (In case of entire destruction) an eater would be different at every mouthful, (and) at the end (he would exist ) no more. (Hence) how could there be (the feeling of) satisfaction at all? The same will be the condition of those who move, ect. In this way, there would be violation of the (whole of ) vyavahāra. 2405.
टीका-११० "ग्रसु ग्लसु अदने" असनं ग्रासः कवलक्षेपः, अस्यत इति या ग्रासः कवलः। ततश्च प्रतिग्रासं प्रतिकवलं भोक्ता देवदत्तः क्षणिकत्वादन्यशान्यश्च भवति, भोजनक्रियायाश्चान्ते पर्यन्ते सोऽपि भोक्ता सर्वथा न भवति, भजिक्रियाविशेषणस्याभावे तद्विशिष्टस्य देवदत्तस्यापि सर्वथोच्छेदात् । ततश्चैकस्मिनन्त्यकवलप्रक्षेपे का तृप्तिः, भोक्तुश्चाभावात् कस्यासौ तृप्तिः। एवमुक्तानुसारेण मन्त्रादीनामपि श्रमायभावः स्वबुद्धया भावनीय इति । एवं समस्तलोकव्यवहारोच्छेदप्रसक्तिरिति ॥२४०५।।
__D. C. In case of there being entire destruction (at every moment ), one who eats would be different at every mouthful of food on account of his being kşaņika. In absence of the process of eating, the eater will also perish at the end. Hence, how could there be a feeling of satisfaction at the last mouthful, and in absence of eater, who will experience the feeling of satisfaction?
In the same way, those who move would not feel exertion, and so on. Ultimately this would lead the entire vyavahāra to nothing.
Here the opponent would sayजेणं चिय पहगासं भिन्ना तित्ती अओ चिय विणासो। तित्तीए तित्तस्स य एवं चिय सव्वसंसिद्धी ॥१११॥२४०६॥
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