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• 104:
Jinablıalra Gani's
[The fourth
nin, it would not be taken as kşaņika or transitory, because by accepting it as kşaņika, its state of retention would be accepted.
On the other hand, if a santāna is taken as kşaņika, it will no longer be existent like santānin anıl difficulties arising from the state of non-existence of santāna would crop up. So, there is no scope for the santāna to exist in the milst of absolute destruction. 103 (2398)
Continuing the same argument, the author states :--- पुव्वाणुगमे समया हुन्न न सा सव्वहा विणासम्मि । अह सा न सव्वनासो तेण समं वा नणु खपुप्फ ॥१०४॥२३९९।। 104. Puvvāņugame sanayā hujja na sā savvahā viņāsamimi Aha să na savvanāso toņa samam vā naņu khapuppham
(2399) [पूर्वानुगमे समता भवेद् न सा सर्वथा विनाशे । अथ सा न सर्वनाशस्तेन समं वा ननु खपुष्पम् ॥१०४॥२३९९॥ 104. Porvānugame samatābhaved na sā sarvathā vināśe i Atha sä na sarvanāśastena samam vā nanu khapuspam
(2399)] Trans. 104. Similarity is (possible ) only in (case of) its connection with the former (moment ), but not in the midst of) all-pervading destruction. And if it exists, there would be nothing like all-pervading destruction. Or else, even khapuspa would become similar to it. 2399.
टीका-१०४ यदि पूर्वक्षणस्योत्तरक्षणे केनापि रूपेणानुगमोऽन्वयो भवेत् तदा तत्रानुगमे पूर्वोत्तरक्षणयोः समता समानरूपता भवेत् । सर्वथा तु सर्वात्मना पूर्वक्षणस्य निरन्वयविनाशे न सा समतोत्तरक्षणस्य युज्यते । सा समता तयोरभ्युपगम्यते, तहिं तद्रूपस्य कथश्चिदवस्थितत्वाद् न पूर्वक्षणस्य सर्वथा विनाशः। अथ सर्वथा विनाशेऽपि तस्या समताऽभ्युपगम्यते, हन्त ! तर्हि तेन सर्वथाऽभावीभूतेन पूर्वक्षणेन समं तुल्यं युज्यते यदि, परं खपुष्पम् , सर्वथाभावरूपतया द्वयोरपि तुल्यत्वादिति ॥२३९१॥
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