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Vada ] Gañadharavada
.: 181 : Nityaḥ santāna eşām sarvavaraņa parisanıkşaye yacoa Kevalamuditam kevalabhāveninantamavikalpam ॥ 133 ॥ (1581)]
Trans.-133 They ( matijnānādi vidhānas ) have a perpetual continuance (nitya santāna )-in the form of sāmānyajñānawhich being free from all interruptions is said to be ananta ( endless ) and avikalpa ( illusionless ). Kevala (Absolute) exists by ( virtue of ) its Kevalabhava ( Absoluteness) (1681 ).
टीका-"सिं ति" एतेषां च मतिज्ञानादिविधानानामविशेषितज्ञान- . मात्ररूपसंतानो नित्योऽव्यवच्छिन्नरूपः । केवलज्ञानं त्वविकल्पं भेदरहितमुदितमाख्यातं भगवद्भिः यतः सर्वस्यापि निजावरणस्य क्षय एव तदुपजायते । अतोऽविकल्पं केवलभावेनानन्तकालावस्थायित्वात् , अनन्तार्थविषयत्वाश्चानन्तमिति ॥ १३३ (१६८१)॥ ____D. C.-The avisesitajmana or samanyajnana of an object is the only everlasting offspring of its various expedients like cognizance of memory etc. But the Absolute cognizance which is said to be ananta and avikalpų by revered preceptors is attained only when it is free from all avaranas. Thus Kevalajnana is avikalpa (i. e. positive and illusionless ) because it is ananta (endless ) because it lasts for ever and concerns the infinite object ( anantārtha ). 1681.
Here again Vāyubhuti raises a doubt and the Tirtharkara removes it:सो जइ देहादन्नो तो पविसंतो व निस्सरंतो वा। कीस न दीसइ, गोयम! दुविहाऽणुवलद्धि उसाय॥१३४॥(१६८२) So jai dehādanno to pavisanto va nissaranto vā! Kîsa na dîsai, Goyama ! duvihā’nuvaladdhi u să ya 11 134 11 (1682) [स यदि देवादन्यस्ततः प्रविशन् वा निःसरन् वा। .
कस्माद् न दृश्यते, गौतम ! द्विविधाऽनुपलब्धिस्तु सा च ॥१३४॥(१६८२) Sa yadi dehadangastataḥ pravišan vā niħsaran val Kasmad na drśyate Gautama ! dvivid ha’nupalabdhistu sa call 134||(1682)
