________________
Vada ]
Nihnavavāda
:145:
countable or even uncountable paryāyas. One possessing avadhi jñānas is able to observe a-samkhyeya oc innumerable forms at a time, while those possessing the remaining two kinds of knowledge', are able to apprehend ananta or endless paryāyas at one time. 142 (2437)
Now the author states the opponent's argument and refutes it :बहु-बहुविहाइगहणे नणुवओगबहुया सुएभिहिआ। तमणेगग्गहणं चिय उवओगाणेगया नस्थि ॥१४३३।२४३८॥ 143. Bahu-bahuvihāigahaņe naņuvaögabahuya sue'bhihiă i
Tamanegaggahanam ciya uva_ganegaya natthi. (2438) [बहु-बहुविधादिग्रहणे ननूपयोगबहुता श्रुतेऽभिहिता ।
तदनेकग्रहणमेवोपयोगानेकता नास्ति ॥१४३॥२४३८॥ 143. Bahu-bahuvidhadigrahane nanapayogabahuta Srute'bhihital
Tadanekagraharamevopayogānekatā nāsti. (2438)]
Trans. 143. “ Plurality of applications has already been sanctioned by the Holy Writ, in case of ) apprehension of numerous varieties etc." It is only the comprehension of numerous forms in general ( that is meant), (and) not the plurality of apprehensions." 2438.
टीका-१४३ ननु बहु-बहुविध-क्षिप्रा-ऽनिश्रिता-ऽसंदिग्ध-ध्रुव सेतरवस्तुग्रहणे पूर्वमिहैवावग्रहादीनामनुज्ञाने एकस्मिन्नुपयोगबहुता श्रुतेऽभिहितैव, इति “पइवत्थुमसंखेज" इत्यादि सिद्धसाधनमेव, इति परेणोक्ते सत्याह-"तमणेगेत्यादि । तद् बहुविधादिरूपं वस्तुनोऽनेकपर्यायाणां सामान्यरूपतया ग्रहण
8. Visual knowledge; direct knowledge of matter limited as to subject, place, time, and nature, i, e. without the help of the senses.
9. Viz. Manah-paryaya (Mental Knowledge),-the state of mental perception which preceds the attainment of Kevala Jñāna (Perfect Knowledge) and Kevala Darsana. (Absolute Perception).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
