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Vāda ] Nihnavavāda
:123: According to you, everything is kşaạika or destructible at every moment, as the paryāya vanishes soon after its production.
Now, both these view-points are extreme and exclusive so far as entire Truth is concerned. As you cling to one of them exclusively, your argument is not true wholly, but partially only. And hence, it cannot be accepted as a general principle. 120 (2415). जमणंतपज्जयमयं वत्थु भुवणं व चित्तपरिणामं । ठिइ-विभव-भंगरूवं निचानिचाइतोऽभिमयं ।।१२१॥२४१६॥ 121. Jamaņantapajjayamnyam vatthum bhuvaņam va cittapari
nāmam 1
Thii-vibhava-bhangaruvam niceāniccāito’bhimayam (2416) [यदनन्तपर्यवमयं वस्तु भुवनमिव चित्रपरिणामम् । स्थिति-विभव-भङ्गरूपं नित्यानित्यादिततोऽभिमतम् ।।१२१॥२४१६ 121. Yadanantaparyavamayam vastu bhuvanamiva citrapari
namam | Sthiti-vibhava-bhangarapam nityānityāditatu'bhimatam,
____121 (2416)] Trans. 121. Since (every) object is possessed of innumerable forms like the Universe, it should be taken as possessed of variegated forms, perishable and imperishable, susceptible to retention, production, and destruction. 2416.
टीका-१२१ यद् यस्माद् नैकान्ततः पर्यायमयं, नाप्येकान्तेन द्रव्यरूपम् , किन्त्वनन्तपर्यायं स्थित्यु-त्पाद-विनाशरूपत्वादभू-भवन-विमान-द्वीप-समुद्रादिरूपतया त्रिभुवनमिव समस्तमपि वस्तु नित्यानित्यादिरूपतया विचित्रपरिणाममनेकस्वरूपं भगवतामभिमतम् । अतोऽस्यैकान्तविनश्वरलक्षणैकरूपाभ्युपगमो मिथ्यात्वमेवेति ॥२४१६॥
____D. C. Since an object is not exclusively paryaya-maya (or formed of external forms alone ) nor is it exclusively dravyamaya (or formed of mere matter), but it possesses innumerable
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