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Vada] Nihnavavāda
:23: तस्माद् न क्रियाकाले कार्य युक्तम्, तस्य तदानीमदर्शनात् । तदन्ते तु दीकियाकालस्यान्ते युक्तम् कार्यम् , तदानीमेव तस्य दर्शनादिति सकलजनस्य प्रत्य. क्षमिद्धमेवेदम् । इति जमालिपूर्वपक्षाः ॥२३१२॥
D. C. An object like ghata is not seen as existing just in the beginning of the process of its pro-luction nor does it appear at the time of production of its intermediate forins such as sivaka-sthāra kosa anil kusula-prior to the final form of ghata. It is seen only at the end of that long period of time which it takes during its process of proluction.
It is therefore, not proper to aceept the existence of an object either in the beginning of the process of its production or in the intermediate stages of pro luction. A Karya is cxistent only at the end of the dirghakāla or the long period of production.
This is the end of the arguments of Jamāli. 17 (2312).
The old monks refute these arguments as follows :थेराण मयं नाकयमभावओ कीरए खपुप्फ व। अह व अकयं पि कीरइ कीरउ तो खरविसाणं पि ॥१८॥२३१३॥
18. Therāņa mayam nākayamabhavan kirae khapuppham var
Aha va akayam pi kīrai kīrau to kharavisāņam pi (2313) [स्थविराणां मतं नाकृतमभावतः क्रियते वपुष्पमिव । अथवाऽकृतमपि क्रियते क्रियतां ततः खरविषाणमपि ॥१८॥२३१३॥ 18. Sthavirāņām matam nākrutamabhavatah kriyate khapuşpamiva Athavā: 'kritamapi kriyate kriyatām tatah kharavişāņamapi
18 (2313)] Trans. 18. It is the belief of sthaviras that what is not be produced on account of its being non-existent like a khapuspā. Or, (if) an a-Krita (unaccmplished) object is even made, let the horn of an ass, also, be made 2313.
टीकाः-१८ स्थविराः श्रुतवृद्धा गीतार्थाः साधवस्तेषां मतंकुप्ररूपणां
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