________________
Vada ] Gañadharavada
0:329 : ( destructibility ) jneyatva ( cognizibility ) etc., distinction such as that of jîva and a-jîva etc, does exist by its very nature. Similarly, in case of jîvas also, even though jîvatva is common, the distinction of bhavya and abhavya remains there as & natural consequence. ॥ 275 ( 1823)॥
The pupil objects to this view thusएवं पि भवभावो जीवत्तं पिव सभावजाईओ। पावइ निच्चो तम्मि य तदवत्थे नत्थि निवाणं ॥२७६॥ (१८२४) Evam pi bhavyabhāvo jîvattam piva sabhāvajāio 1 . Pāvai nicco tammi ya tadavatthe natthi nivvānam 112761 (1824) [एवमपि भव्यभावो जीवत्वमिव स्वभावजातीयः ।
प्राप्नोति नित्यस्तस्मिंश्च तदवस्थे नास्ति निर्वाणम् ॥२७६॥ (१८२४) Evampi bhavyabhavo jîvatvamiva svabhāvajātîyaḥ | Prāpnoti nityastasminsca tadavasthe nästi nirvāṇam 1127611 (1824)]
Trans.—276 Even in that case, the quality of (being ) auspicious being natural like jivatva, will become everlasting; and if it is so, there will be no ( scope for ) final liberation ( at all ). ( 1824 )
टीका-नन्वेवमपि भव्यभावो नित्योऽविनाशी प्राप्नोति, स्वभावजातीयत्वात्-स्वाभाविकत्वात् जीवत्ववत् । भवत्वेवमिति चेत् । तदयुक्तम्, यतस्तस्मिन् भव्यभावे तदवस्थे नित्यावस्थायिनि नास्ति निर्वाणम् , “सिद्धो न भव्यो नाप्य भव्यः" इति वचनादिति ॥ २७६ ॥ (१८२४ )
D. C.-If the quality of bhavyatva is svābhāvika as jîvatva, as said above, it will become everlasting like jîvatva also. Consequently, in the midst of everlasting bhavyabhāva, there will be no scope for moksa at all ॥ 276 ( 1824 ) ॥
The author refutes this argument as follows:
42
