________________
• 494 : •
Jinabhadra Gani's
[The eleventh
D. C.-It is no use insisting exclusively upon nityata of muktātmā. Its a-nityata could also be admitted to a certain extent by means of various methods. But, realy speaking, all objects are susceptible to utpada-vyaya-and dhrauvya | 438 || (1986)
For a detailed discussion of bandha and moksa, see Chap. VI.
Now, in reply to the assertion that the extinction of soul resembles that of lamp etc, the author states
न य सहा विणासोऽणलस्स परिणामओ पयस्व । कुंभस्स कवालाण व तहाविगारोवलंभाओ || ४३९ ॥ (१९८७)
Na ya savvahā vināso'ṇalassa pariņāmao payasseva Kumbhassa kavālāna va tahāvigārovalambhão || 439 ॥ ( 1987 )
[ न च सर्वथा विनाशोऽनलस्य परिणामतः पयस इव ।
कुम्भस्य कपालानामिव तथाविकारोपलम्भात् ।। ४३९ ॥ ( १९८७ ) Na ca sarvatha vinaso'nalasya parināmataḥ payasa iva Kumbhasya kapālānāmiva tathavikāropalambhat ||4391 (1987) ]
Trans.-439 Fire being mutable like milk does not vanish entirely, because of the apprehension of changes like those ( in case ) of the pieces of ghata. ( 1987 )
9
टीका - न प्रदीपानलस्य सर्वप्रकारैर्विनाशः, परिणामत्वात् पयसो दुग्धस्येव, अथवा, यथा मुद्गराद्याहतस्य कपालतया परिणतस्य घटस्य, यथा वा चूणीकृतानां कपालानाम् । कुतो न सर्वथा विनाशः १ । इत्याह- तथा तेन रूपान्तरप्रकारेण विकारस्य प्रत्यक्षादिप्रमाणोपलम्भादिति ॥ ४३९ ॥ ( १९८७ )
D. C-When a lamp is extinguished, its fire does not enirely vanish. It is only mutable like milk. So, like milk turning into curds or like ghata changing into various pieces
