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: 124: Jinabhadra Gani's
[The fourth forms that are nitya, as well as a-nitya, and that are susceptible to retention, production, and destruction like thsoe such as earth, sea, and planets etc, of the Universe. Hence, your assumption of an object as being exclusevely perishable is wrongly based. 121 (2416)
Moreover, सुह-दुक्ख-बंध-मुक्खा उभयनयमयाणुवट्टिणो जुत्ता। एगयरपरिचाए सव्वव्ववहारवोच्छित्ती ॥१२२॥२४१७॥ 122. Suha-dukkha-bandha-mukkhă ubhayanayamayāņuvattiņo
juttā i
Egayarapariccāe savvavvavahāravocchitti. (2417) [सुख-दुःख-बन्ध-मोक्षा उभयनयमतानुवर्तिनो युक्ताः। एकतरपरित्यागे सर्वव्यवहारव्युच्छित्तिः ॥१२२॥२४१७॥ 122. Sukha-duhkha-bandha-mokşā ubhayanayamatānuvartino
yuktāḥ 1 ___Ekataraparityage sarva-vyavahāravyucchittih 122 (2417)]
Trans. 122. (Existence of) pleasure, pain, bondage, and Final Emancipation, is justifiable (only) to those who follow both the theories. By rejecting either of the two, there could be (absolute) destruction of all worldly affairs (vyavahāra) 2417
टीका-१२२ भाविताथैवेति ॥२४१७॥
Now, explaining the above proposition in details, the author states :-- न सुहाइ पज्जयमए नासाओ सव्वहा मयस्सेव । न य दव्वट्टियपक्खे निश्चत्तणओ नभस्सेव ॥१२३॥२४१८॥ 123. Na suhāi pajjayamae nāsāö savvahā mayasseva |
Na ya davvatthiyapakkhe nicoattanao nabhasseva (2418) [न सुखादि पर्यवमते नाशात् सर्वथा मृतस्येव । न च द्रव्यार्थिकपक्षे नित्यत्वतो नभस इव ॥१२३॥२४१८॥
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