________________
Vada]
Nihnavavāda
:115:
114.
Atha nityo, na ksanikam tatah sarvamatha. matih svasantanahi Ahata iti tato diksa nihsantānasya moksa iti 114 (2409)]
___ Trans. 114. If it is imperishable, you cannot hold that everything is transitory. Here, it might be said that since one's own continuous range ( santati) does not break off, dikşā becomes necessary (for the purpose of breaking it off.) (For) Final Emancipation (moksa) is attainable (only) to a niḥsantāna being (i e. one who does not possess the conti nuous range of birth, death etc. any more.) 2409
टीका-११४ अथ नित्यो मोक्षः “तो ति" ततस्तर्हि "सर्ववस्तु क्षणिकम्" इत्येतद् न भवति, मोक्षेणैव व्यभिचारात् । अथ स्व आत्मीयो विज्ञान-वेदनासंज्ञा-संस्कार-रूपात्मकस्कन्धस्य संतानो नाद्यापि हतः, निःसंतानस्यैव च मोक्षः, अतो निःसंतानार्थ दीक्षा विधीयत इति ॥२४०९॥ D. C.
____Acarya :-If noksa is nitya, you cannot assert that everything is ksaņika.
Aśvamitra :--Since mokṣa is attainable only to one who is nihsantāna, diksă is useful for one to become nihsantāna (One is said to be niņsantāna when the continuous range of the moments of cognition, sentiments, consciousness, and perfection etc. with regard to an object, is cut off)
The Acārya answers this argument as follows :छिण्णेणाछिण्णेण व किं संताणेण सव्वनदृस्स । किंचाभावीभूयस्स स-पर-संताणचिंताए ? ॥११५॥२४१०॥ 115. Chinnenachinnena va kim santānena savvanatthassa |
Kincābhāvībhuyassa sa-para-santāṇacintāe ? (2410) [छिन्नेनाच्छिन्नेन वा किं संतानेन सर्वनष्टस्य । किश्चाऽभावीभूतस्य स्व-पर-संतानचिन्तया ? ॥११५॥२४१०॥
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