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Vada ]
Nihnavavāda
: 125:
123. Na sukhadi paryavamate nāsat sarvatha mritasyeva |
Na ca dravyarthikapakse nityatvato nabhasa iva 123 (2418)]
Trans. 123. According to the theory of paryāyas, pleasure etc. do not (actually) exist on account of (their) entire destruction, like that of a dead being. And, that is not (acceptible) according to the theory of Dravyārthikas also, on account of their (their) being imperishable like sky. 2418.
टीका-१२३ एकस्मिन्नेव पर्यायनयमतेऽङ्गीक्रियमाणे न सुखादि जगतो घटत इति प्रतिज्ञा, सुख-दुःख-बन्ध-मोक्षादयो न घटन्त इत्यर्थः । उत्पत्यनन्तरं सर्वथा नाशादिति हेतुः। मृतस्येवेति दृष्टान्तः । न च द्रव्याथिकनयपक्षे केवले समाश्रीयमाणे मुखादि घटते, एकान्तनित्यत्वेनाविचलितरूपत्वात् नभस इवेति । तस्माद् द्रव्य-पर्यायोमयपक्ष एव सर्वमिदमुपपद्यत इत्ययमेव ग्रायः, केवलैकनयपक्षस्तु दोषलक्षकक्षीकृतत्वात् त्याज्य एवेति ॥२४१८॥
D.C. The proposition is that, worldly pleasure, pain, bondage, Final Emancipation etc., could never exist if the theory of paryāya naya is exclusively accepted. For, according to that theory, everything perishes completely like a dead being, immediately after its production.
And pleasure etc., could not exist if the theory of Dravyārthikas is exclusively accepted. Because, according to that theory, everything would be imperishable like sky. All this is possible only if both the theories are accepted as supplementing each other. Resorting exclusively to either of the two, will result in a number of difficulties. 123 (2418)
Then, again, the Sthaviras tried to persuade him from another point of view :
जह जिणमयं पमाणं तो मा दव्वढियं परिचयसु । सफरस व होइ जओ तन्नासे सव्वनासो त्ति ॥१२४॥२४१९॥ 124. Jai Jinamayam pamānam to ma davvatthiyam pariccayasur
Sakkassa va hoi jað tannāse savvanāso tti. (2419)
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