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: 126: Jinabhadra Gaņi's
[The fourth [यदि जिनमतं प्रमाणं ततो मा द्रव्यार्थिकं परित्याक्षीः।
शाक्यस्येव भवति यतस्तन्नाशे सर्वनाश इति ॥१२४॥२४१९॥ 124. Yadi Jinamatam pramānam tato ma dravyārthikam . pari
tyaksihl
Sakyasyeva bhavati yatastannase sarvanasa iti. (2419)]
Trans. 124. If the principle of the Tirthankaras is (taken as) authentic by you, then, do not reject the theory of Dra. vyārthikas. For, in case of your believing in its destruction, like a Bauddha, all-pervading destruction will be attained 2419.
टीका-१२४ पूर्वदर्शितसूत्रालापकभावार्थमजाननापि विभ्रमितचित्ततया तत्प्रामाण्यं पूत्कुर्वाणः किल जिनवचनप्रामाण्यावलम्बिनमात्मानं मन्यते भवान् । तद् यदि हन्त ! सत्यमेव जिनमतं भवतः प्रमाणम् , ततः केवलपर्यायवादितया जिनमताभिमतमपि द्रव्यास्तिकनयं मा परित्याक्षीः । द्रव्यास्तित्वं मा प्रतिषेधयेत्यर्थः, यतो यस्मात् शाक्यस्य बौद्धस्येव तव तमाशे द्रव्यस्य सर्वथा विनाशे स्वीक्रियमाणे “सन्धनासो ति" सर्वस्यापि तृप्ति-श्रमादेवन्ध-मोक्षादेच व्यत्रहारस्य नाशो भवति विलोपः प्रामोतीत्यर्थः ॥२४१९॥
D. C. In spite of your ignorance of the meaning of the statements of the aforesaid satra, if you really consider yourself as a follower of the Tīrthankaras, and hence take the words of the Tirthankaras as authentic, then, by inclining yourself exclusively to the Paryāya-vāda, do not reject the theory of Dravyárthikas, which is approved by the Tirthankaras, and do not try to refute the existence of dravya in vain.
Because, like a Bauddha monk, if you take dravya as absolutely perishable, everything such as feelings of satisfaction, exertion etc., as well as, bondage, and Final Emancipation, will have no scope of existence.
What happened, when Aśvamitra was not convinced although he was persuaded with arguments-- इय पण्णविओ विजओ न पवजह कओ तओ बज्झो । विहरंतो रायगिहे नाउं तो खंडरक्खेहिं ॥१२५॥२४२०॥
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