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: 118: Jinabhadra Gani's
[The fourth of an object is established, because of the apprehension of destruction at the end.
Ācārya :-We establish indestructibility of an object on the same ground on which you try to prove its transitariness. Since destruction of an object is apprehended at the end, it does not perish entirely at every moment like ghata etc. It is, also, not possible for you to say that such an apprehension is nothing but an illusion, because it is bound by logical limits. Because, the condition of all objects is the same everywhere. 116 (2411)
And, इहराइड चिय तओ दीसेजंते व्व कीस व समाणो। सव्वविणासे नासो दीसइ अंते न सोऽन्नत्थ ? ॥११७॥२४१२॥ 117. Iharāiu cciya taö disejjante vya kisa va samāņo
Savvaviņāse nāso disai ante na so'nnattha ? (2412) [इतरथादित एव सको दृश्येतान्ते इव कस्माद् वा समानः । सर्वविनाशे नाशो दृश्यतेऽन्ते न सोऽन्यत्र ? ॥११७॥२४१२॥ 117. Itarathādita eva sako drişyetānte iva kasmād vā samānaḥ 1
Sarvavinase naso drisyate'nte na so'nyatra ? (2412)]
Trans. 117. Otherwise, it would be seen right from the beginning, just as (it would be seen) at the end. Or, why would destruction be not seen anywhere else, but at the end, when the entire destruction (of an object) applies equally everywhere ? 2412.
टीका-११७ इतरथा यदि प्रतिक्षणं नाशो भवेत् तदा यथा पर्यन्ते सर्वेणापि भवनसौ दृश्यते, तथा आदित एवादि-मध्येषु सर्वत्र तकोऽसौ नाशो दृश्येत । अथ पर्यन्तेऽसौ दृश्यते नादि-मध्येषु, किं कुर्मः ?। तहिं प्रष्टव्योऽसि । किम् ? इत्याह-"कीस वेत्यादि" किमिति चासो नाशो वस्त्वभावरूपतया सर्वत्र समानो निरवशेषस्वरूपोऽपि सन् सर्वविनाशे मुद्गरादिना विहिते दृश्यत उपल. क्ष्यतेऽन्ते पर्यन्ते, न पुनरन्यत्रादि-मध्येषु सर्वत्र भवताऽभ्युपगतोऽप्यसो भवनपलक्ष्यत इत्यत्र कारणं वाच्यम् ?, न पुनः पादप्रसारिका श्रेयस्करीति भावः ॥२४१२॥
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