________________
: 58: Jinabhadra Gani's
[The second is a whole ( being ). Still however, if the part is metaphorically understood as a whole, then, the remaining parts should also be taken as jiva 2345-2346.
टीका-५०-५१ एवंभूतनयस्येदं मतं यदुत-देश -प्रदेशा न वस्तुनो भिन्नाः, तेन ताववस्तुरूपौ मतौ । अतो देश-प्रदेशकल्पनारहितं कृत्स्नं परिपूर्णमेव वस्तु "से" तस्यैवंभूतनयस्येष्टम् । ततो यदि तदेवंभूतनयमतं प्रमाणं जानासि त्वम् एवं तर्हि कृत्स्नः परिपूर्णो जीवो, न त्वन्त्यप्रदेशमात्रमिति प्रतिपद्यस्व । अथ "ग्रामो दग्धः," "पटो दग्धः," इत्यादिन्यायादेकदेशेऽपि समस्तवस्तूपचारादन्त्यप्रदेशलक्षणे देशेऽपि समस्तजीवबुद्धिस्तत्र प्रवर्तते, तर्हि शेषे प्रथमादिप्रदेश उपचारतो जीवं प्रतिपद्यस्व, न्यायस्य समानत्वादिति ॥२३४५-२३४६॥
D. C. According to the Evambhuta point of view, various parts of an object are not taken as different from the object. But a part is not taken as a whole by it. Deśa-pradeśas are, therefore, a-vastus according to this naya. The whole of an object without the consideration of deśapradeśas is alone taken as vastu. From this point of view, therefore, you should take jiva, existing in a whole and not in a part like the last pradeśa. If, at this point, you take the point as a whole metaphorically, as in the case of an expressiou such as “A village is burnt" " A cloth is burnt " etc, you shall have to take jiva as existing in other pradeśas also in the metaphorical sense. 50-51 (2345-2346).
जत्तो व तदुवयारो देसूणे न उ पएसमेत्तम्मि । जह तंतूणम्मि पडे पडोवयारो न तंतुम्मि ॥५२॥२३४७॥
52. Jatto va taduvayāro desūņe na u paesamettainmi!
Jaha tantunammi pade padovayaro na tantummi (2317)
4. Evambhūta naya is a sabdārtha-grāhi naya and explains the meaning of a word from the point of view of vyutpatti or derivation. In other words, this naya interprets an object in the light of its strict etymological derivation.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org