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Vada ] .Nibnavavāda
: 261: Gostha Mabila :-Why should one be afraid of the violation of vow in the other world, while following the practice of pratyākhyāna. It is likely that an observer of pratyākhyāna pay attain Mokşa after death, and thus he may not violate his vow in absence of enjoying.
Ācārya :-Your a. gunient is not valid. There is no possibility for any one to attain Mokşa au this time. There is no rule even in a heavenly abode like Mahāvidèha-ksetra that all its inhabitant creatures will attain Mokşa.
Gosthā Māhila :--Since great vows are already included in moksa, the theory of a-parimana pratyakhyāna wil succeed without doubt.
Acārya :-Even that is not correct. How could one who has already attained mokşa, have any scope for the ubservance of vows ? As he has fulfilled all the metaphysical aims, he does not need the practice of pratyākhyana in any way.
Thus, your theory of a-parimāņa pratyakhyāna is not beneficial even to those who have been attaining Mokşa. 246 (2541)
Moreover, जो पुणरव्ययभावं मुणमाणोऽवस्सभाविन भणइ । षयमपरिमाणमेवं पञ्चक्खं सो मुसावाई ॥२४७॥२५४२॥ 247. Jo puñaravyayabhāvam muņamāņo'vassabhāvinam bhaņai i
Vayamnaparināņamevam paccakkham so musāvāi. (2542) [यः पुनरवतभावं.जानन्नवश्यंभाविनं भणति । व्रतमपरिमाणमेवं प्रत्यक्षं स मृषावादी ॥२४७॥२५४२॥ 247. Yaḥ punaravratabhāvam jānannavaśyambhāvinam bhanatil
Vratamaparimāṇamevam pratyakşam saḥ mrişāvādi. (2542)]
Trans. 247. One who accepts a vow, as a-parimāņa (to be observed permanently) in spite of his knowing the possibility of breaking the vow as certain (in future ), is an evident liar. 2542.
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