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• 264
Jinabhadra Gani's [The seventh घीयते । यदि वा, किं भावात् सकाशाद् “वउ ति" वचनं गुरुकं प्रधानं पश्यसि त्वं, येन भावेऽन्यथास्थितेऽपि वचनमन्यथाऽभिदधासि ?। एतच्चायुक्तम् , आगमे मावस्यैव प्रामाण्येन, वचनस्य स्वप्रामाण्येनाभिधानादिति।।२५४४॥
D. C. Although you feel that the practice of pratyāklyāna is limited to this life, you do not actually say so. On the contrary, you try to assert something different when you say that pratyākhyāna is a-parimita or limitless. Why don't you say, without hesitation, that pratyākhyāna is sa-parimāņa or limited Is it because you believe that words are greater than Truth? The āganas do not take vacana as authentic but bhāva or actual feeling. 249 (2544).
The agamas stateअन्नत्थ निवडिए वंजणम्मि जो खलु मणोगओ भावो । तं खलु पञ्चक्खाणं, न पमाणं वंजणं छलगा ॥२५०॥२५४५॥ 250. Annattha nivadie vanjaạmmi jo khalu maņogaö bhāvo i Tam khalu paccakkhāṇam, na pamāņam vañjaṇam chalaņā.
(2545) [अन्यत्र निपतिते व्यञ्जनं यः खलु मनोगतो भावः। तत् खलु प्रत्याख्यानं, न प्रमाणं व्यञ्जनं छलना ॥२५०॥२५४५।। 250. Anyatra nipatite vyanjanam yah khalu manogato bhāvahy
Tat khalu pratyakhyānam, na pramāsam vyañjanam chalanā. (2545)]
Trans. 250. When a statement is (made) with. regard to something else (than the real feeling ), that which is.the real feeling of mind ( should be taken as) real vow. Word is no standard on account of its being susceptible to deception. 2545
टीका-२५०-इह केनापि त्रिविधाहारादिप्रत्याख्यानं कर्तुमध्यवसितम् , अधिकतरसंयमकरणाक्षिप्तचेतसा पुनः " चतुर्विधमाहारं प्रत्याख्यामि” इत्यादि व्यञ्जनं शन्दे उच्चरितः। एवं च मानसभावाननुवृत्त्या व्यजने शन्देऽन्यत्र
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