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1-2. What the Jinendra says that-What is being done is done, and what is being created is created-being visibly contrary is not proper; because, in an act being done in a combination of a multitude of other samayas (moments), how is it possible to say that it is done during the prārambha ( first moment ) ?
3-4. That which is capable of doing the work implied ba its meaning is, designated as an object (vastu) l-g [a completely finished earthen potis capable of bringing water doing the work implied by its meaning-and, therefore, only a completely finished eather pot is an object ] but it is not present in an object created during the first moment. If we however, believe that the object was created during the first moment their will evidently arise an anavasthā dosa (a fault of inconsistency ) of creating during the remaining moments the object already created | That is to say, eve aftern an object has already been completely created, if the same object is being created during the remaining moments, when will there be an end to creating ? There will be no end. It is called an anavasthā doşa ]
5-6. Therefore, To say that, what is already completely done, is done." is quite reasonable, and by saying (or believing ) so, there is no logical contradiction between the acts of the moment of the beginning and the moments of the completion of the act, Therefore, O sådhus, you accept only this doctrine, as it is free from all faults. Wise men should not accept anything because it is so preached by Jinéśvaras, but that which stands to logical reasoning should be accepted.
3. Jineśvara résowned by being publicly known as Sarvajna (omniscient) does not tell a lie, bu! sometimes he also fells a lie. Because greatmer also are sometimes perplexed ( Do not think that a Jinèsvara does not tell a lie. He sometimes tells a lie. Because even great men are sometimes perplexed they are deluded -Delusion prompts a man to tell lies )
8. Now, leaving aside the correct judgment derived from
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