Gandharwad

SR No.: 011044
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha
Publication Year: 1942
Total Pages: 579
Language: English
Classification: Book_English
File Size: 63 MB

Page 264

Vada ]
Gaṇadharavada
.: 221 :.
काsपेक्षा ? | अथ क्रमेण तदापि पूर्वमेव स्वप्रतिभासिना ज्ञानेन परानपेक्षमेव स्वस्य प्रदेशिन्यादेर्गृहीतत्वादुत्तरस्मिन् मध्यमादिके दीर्घे काऽपेक्षा ? | तस्माच्चक्षुरादिसामग्री सद्भावे परानपेक्षमेव स्वकीयविविक्तरूपेण सर्वभावानां स्वज्ञाने प्रतिभासात् स्वत एव सिद्धिः । अथवा, बालस्य तत्क्षणमेव जातस्य शिशोर्यदिह नयनोन्मेषानन्तरमेवादौ विज्ञानम्, तत् किमपेक्ष्य प्रादुरस्ति १ । यदि वा, ये न ह्रस्वे नापि दीर्घे, किन्तु परस्परं तुल्ये एव वस्तुनी, तयोर्यु - गपदेव स्वप्रतिभासिना ज्ञानेन गृह्यमाणयोः काऽन्योन्यापेक्षा ? - न काचित्, यथा तुल्यस्य लोचनयुग्मस्य । तस्मादङ्गुल्यादिपदार्थानां नान्यापेक्षमेव रूपम्, किन्तु स्वप्रतिभासवता ज्ञानेनान्यनिरपेक्षा एव ते स्वरूपतोऽपि गृह्यन्ते । उत्तरकालं तु तत्तद्रूपजिज्ञासायां तत्तत्प्रतिपक्षस्मरणादिसहकारिकारणान्तरबशाद् दीर्घ-हस्वादिव्यपदेशाः प्रवर्तन्ते इति स्वतः सिद्धा एव सन्ति भावा इति ।। ( १७१० - १७११ ) ।।
D. C-Consider whether jñana in case of objects that are hrasva and dirgha is produced at the same time or in regular course. If both the pñanas are produced simultaneously, there would be no scope for apeksa, both being recognized in their own form at the same time. On the other hand, if jnanas of the two were produced one after another the hrasva object would be apprehended by virtue of its own jñana; but later on, to whose apekṣa would the dirgha object be apprehended? This leads us to conclude that in spite of the existence of mediums like eyes etc., in absence of apeksā all objects are apprehended in various forms only by virtue of their individual jnanas. This proves that the existence of all objects is very natural.
Again, to whose apekṣa is the jñana attained by a child immediately after its birth produced? And, what mutual apeksa could there exist in reflecting a similar cognizance in two similar objects which are neither hrasva nor dirgha but exactly identical to each other? This shows that various forms of objects like fingers etc. are not apprehended by