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:42:
Jinabhadra Gani's
[The first
टीका-उत्तानार्था ॥२३२९॥
Because,
समए समए जो जो देसोऽगणिभावमेइ डज्झमाणस्स । तं तम्मि डज्झमाणं दर्दू पि तमेव तत्थेव ॥३५॥२३३०॥ 35. Samae samae jojo jojo deso'ganibhavamei dajjhanmānassa |
Tam tammi dajjhamānam daddham pi tameva tattheva (2330) [समये समये यो यो देशोऽग्निभावमेति दह्यमानस्य । तत् तस्मिन् दह्यमानं दग्धमपि तदेव तत्रैव ॥३५॥२३३०॥ 35. Samaye samaye yo yo deso'gnibhāvameti dahyamānasyal __Tat tasmin dahyamānam dagdhamapi tadeva tatraiva (2330)]
Trans. 35. According to Rijusūtra naya, whatever part of the burning (object) is being burnt at whatever time, is said to have been burnt. Hence that which is burnt in it, is said to have been burnt there and at that moment only. 2330.
टीका-३५ यो यो दाह्यस्य पटादेर्देशस्तन्त्वादिः समये समयेऽग्निभावमेतिदह्यत इत्यर्थः, तत्तद्देशरूपं वस्तु तस्मिन् समये दह्यमानं भण्यते तथा दग्धमपि तदेव वस्तु तस्मिन्नेव समये भण्यते । अतो दह्यमानमेव दग्धम् । यत्तु देशमात्रेऽपि दग्धे संघाटी मे "दग्धा" इति त्वं वदसि, तत् संघाट्येकदेशेऽपि संघाटी शब्दोपचारादिति मन्तव्यमिति ॥२३३०॥
D. C. From the point of view of the Rijusūtra system, au object is comprehended only in its present condition. So, when a. particular part, say, thread of the • garment is burning at a particular time, it is said to have burnt actually. Dahynāna is said as dagdha in this sense. When only a part of your garment is burnt, you say that your garment is burnt, and thus you take the part of the garinent as the (whole) garument itself.
We can therefore, say that-- नियमेण डज्झमाणं दड्डे दड्ढं तु होइ भयणिज्जं । किंचिदिह डज्झमाणं उवरयदाहं च हुज्जा हि ॥३६॥२३३१॥
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