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: 182: Jinabhadra Gaņi's
[The sixth Thus, it is utterly improper to believe in entire destruction of Jiva.
Rohagupta :-Parts such as tail etc, of animals like houselizard etc., that have already been separated from their bodies, are apprehended as perished directly. Then, why do you refuse to take such parts as no-jvas ?
Ācārya-Such parts do not actually belong to Jiva, but they belong to the gross body which invests the soul.
Since Jiva is a-marta, it is not possible to divide it into parts. 173 (2468)
Again, Rohagupta raises a question and the Ācārya replies - अह खंधो इव संघाय-भेयधम्मा स तो वि सम्वेसिं। अवरोप्परसंकरओ सुहाइगुणसंकरो पत्तो ॥१७४॥२४६९॥ 174. Aha khandho iva sanghāya-bheyadhammā sa to vi savresim
Avaropparasankaraö suhāiguņasankaro patto. (2469) [su fira a pyra- A e antsto Hänni परस्परसंकरतः सुखादिगुणसंकरः प्राप्तः ॥१७४॥२४६९॥ 174. Atha skandha iva sanghāta-bhedadharmā sa tato'pi sar.
vesām
Parasparasankarataḥ sukhādigunasankaraḥ prāptaḥ. (2469) ]
Trans. 174. And, if that is (taken as) susceptible to association and dissociation, like a concrete object, then also, on account of their inter-combination (with each other), all objects will attain inter-combination of the properties like happiness etc. 2469.
टीका-१७४ अथ पुद्गलस्कन्ध इव सावयवत्वात् स जीवः संघात-भेदधर्माऽभ्युपगम्यते, तथा क्वचिद् विवक्षितपुद्गलस्कन्धेऽन्यस्कन्धगतं खण्डं समागत्य
7. Apprehension of an object as destroyed, in spite of its being existent.
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