________________
: 116:
Jinabhadra Gani's
[The fourth
115. Cohinnenacchinnena vā kim santānena sarvapastasyai
Kinca'bhavibhutasya sva-para-santānacintaya ? 115 (2410)]
Trans. 115. What is the use of santāna being broken or unbroken to one who has perished entirely ? And, what is the good of worrying as to whether it is one's own santāna or some one else's, when one is entirely reduced to nothing ? 2410.
___ टीका-११५ सर्वनष्टस्य सर्वप्रकारैविनाशमापत्रस्य च्छिन्नेन, अच्छिन्भेन वा, संतानेन किं प्रयोजनम् , येन संतानहननार्थ दीक्षां गृहणीयात् । किन, सर्वथाऽभावीभूतस्य क्षणभङ्गुरतया सर्वथा विनष्टस्य किमनया चिन्तया-अयं वसंतानः, अयं तु परसंतानः, अयं तु न हतः, येनोच्यते-“ससंताणो अहउ ति तो दिक्खा" इति ? ॥२४१०॥ D. C.
Ācārya :--It is no use discussing as to whether santāna is broken or unbroken, when one has entirely perished. And hence, what is the good of dikşā also ? There is no sense in worrying that, " This is my santana" " That is another's santana" "This is broken" That is not broken" etc. when there is entire negation of everything. So, the expression that “ Diksā is useful to one who is nihsantana," also proves futile. 115 (2410) सव्वं पायं व खणियं पवते नासवरिसणाउ ति। नणु इत्तो चिय न खणियमंले मासोवलद्धीओ ॥११६॥२४११॥ 116. Savvam payam va khaniyam pajjante nāsadarisaņāu tti
Naņu itto cciya na khaniyamante nāsovaladdhiö. (2411) [सर्व पय इव क्षणिकं पर्यन्ते नाशदर्शनादिति । नन्वित एव न क्षणिकमन्ते नाशोपलब्धेः ॥११६।२४११॥ 116. Sarvam paya iva ksanikam paryante nāsadarsanaditil
Nanvita eva na ksanikamante nasopalabdheh 116 (2411)]
Trans. 116. Everything is momentary like milk on account of the apprehension of destruction at the end. On the same
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