________________
:220
Jinabhadra Gani's [The fourth काऽपेक्षा ? । अथ क्रमेण, तदापि पूर्वमेव स्वप्रतिभासिना ज्ञानेन परानपेक्ष मेव इस्वस्य प्रदेशिन्यादेहीतत्वादुत्तरसिन् मध्यमादिके दीर्घे काऽपेक्षा। तसाचक्षुरादिसामग्रीसद्भावे परानपेक्षमेव स्वकीयविविक्तरूपेण सर्वभावानां खज्ञाने प्रतिभासात् स्वत एव सिद्धिः । अथवा, बालस्य तत्क्षणमेव जातस्य शिशोर्यदिह नयनोन्मेषानन्तरमेवादौ विज्ञानम् , तत् किमपेक्ष्य प्रादुरस्ति। यदि वा, ये न इस्वे नापि दीपे, किन्तु परस्परं तुल्ये एव वस्तुनी, तयोर्युगपदेव स्वप्रतिभासिना ज्ञानेन गृह्यमाणयोः काऽन्योन्यापेक्षा ?-न काचित्, यथा तुल्यस्य लोचनयुग्मस्य । तस्मादगुल्यादिपदार्थानां नान्यापेक्षमेव रूपम् , किन्तु स्वप्रतिभासवता ज्ञानेनान्यनिरपेक्षा एव ते स्वरूपतोऽपि गृह्यन्ते। उत्तरकालं तु तत्तद्रूपजिज्ञासायां तत्तत्प्रतिपक्षसरणादिसहकारिकारणान्तरवशान, दीर्घ-इस्वादिव्यपदेशाः प्रवर्तन्ते, इति स्वतःसिद्धा एव सन्ति मावा इति ।। (१७१०-१७११)
D. C.-Consider whether jñāna in case of objects that are hrasva and dirgha is produced at the same time or in regular course. If both the jfānas are produced simultaneously, there would be no scopo for apeksa, both being recognized in their own form at the same time. On the other hand, if jñānas of the two, were produced one after another, the hrasva object would be apprehended by virtue of its own jñāna; but later on, to whose ape kş& would the dirgha ohject be apprehended ? This leads us to conclude that, in spite of the existence of mediums like eyes etc., in absence of apekṣā, all objects are apprehended in various forms only by virtue of their individual jñānas. This proves that the existence of all objects, is very natural.
Again, to whose apokşā is the jitāna attained by a child immediately after its birth, produced? And, what mutual apakşā 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 eto., are not apprehended by
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
