________________
Vada]
Nihnavavada Trans. 68. And, why should there be no doubt about objects such as jīva etc. whose bodies are subtle, obscute and drawn asunder, as well as, about Tirthankaras etc.. that are extremely remote (from the physical sight)? 68 (2363)
Here if it is argued that there cannot be any doubt about Jiva etc. on the authority of the words of Jinas, the same will be the case with ascetics also
तव्वयगाओ व मई नणु तव्वयणे सुसाहुवित्तो ति।
आलय-विहार-समिओ समणोऽयं वंदणिनीति ॥६९॥२३६॥ 69. Tavvayaņão va mai naņu tavvayaņe susāhuvitto tti,
Alaya-vihāra--sanio samaņo'yam vandaņijjo tti (2364) [तद्वचनाद् वा मतिर्ननु तद्वचने सुसाधुवृत्त इति ।
आलय-विहारसमेतः श्रमणोऽयं वन्दनीय इति ॥६९।२३६४॥ 69. Tadvacanād vā matirnanu tadvacane susādhuvritta iti
Alaya-vihārasametah Sramano'yam vandaniys. Iti (2364)]
Trans. 69. Or, if this belief is held (on the authority of) His words*, then according to his words, a devotee having (proper) dwelling and monastic establishment, and possess. ing right conduct of a (real) saint, is definitely worthy of bowings. 2364.
टीका-६९ अथ तद्वचनाजिनवचनाद् न जीवाद्यर्थेषु शका । ननु ययेवम् , तद्वचन इदमप्यस्ति यदुत-शोभनं साधुवृत्तं श्रमणशील यस्यासौ सुसाधुवच इति हेतोः "श्रमणोऽयम्" इति निश्चयाद् वन्दनीयः। सुसाधुपत्तोऽपि स कथं ज्ञायते ? इत्याह-"आलय-विहार-समिओ" इति कृत्वा । उक्तंच
आलयेणं विहारेणं ठाणा चंकमणेण य । सका सुविहियं नाउं भासावेणइएण य॥१॥
इति ॥२३६४॥
4. i. e. Tirthankara's.
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