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Vada ] Nihnavavāda
: 181: क्रमेण च सर्वेषामपि जीवानां सर्वनाशे संसारस्य शून्यतामाप्तिः, कृतस्य च शुभाशुभकर्मणो जीवस्य सर्वनाश एवमेव नाशात् कृतनाशप्रसङ्ग इत्यादि वाच्यमिति, न जीवस्य खण्डशो नाशः । गृहकोलिकादीनां पुच्छादिखण्डस्य पृथग्भूतत्वेन प्रत्यक्षत एव नाशो दृश्यत इति चेत् । तदयुक्तम् । औदारिकशरीरस्यैव हि तत् खण्डमध्यक्षतो वीक्ष्यते, न तु जीवस्य, तस्यामूर्तत्वेन केनापि खण्डयितुमशक्यत्वादिति ॥२४६८॥ D. C.
Ācārya :-If a jiva were taken to have been damager by the blows of weapons ctc. it woull gradually meet with complete destruction. For, that which is partially destroyed, is naturally susceptible to complete clestriction, as in the case of ghata. So, if you take jiva to bc susceptible to partial clestruction, it would naturally become susceptible to completo destruction also.
But looking to the Jaina Scriptures, this is entirely improper. According to them, neither complete destruction nor complete production of an existent being, is achieved.
It is said, “Jivā ņam bhanto 1 kim vaddhanti hāyanti avaţthiyā ? etc.
TO Lord ! are the jivas susceptibe to increase or destruction ? Or, do they, remain what they are ? "O Gautama! they neither increase, nor perish, but they remain what they are.”]
Thus, by accepting the view of complete destruction of jiva, you will chiefly violate the principle of the Jinas (Tirthankaras).
Secondly, in that case, there would be nothing like Mokşa. For, in absence of Jiva, who would attain Mokşa ? And, when Moksa does not exist, nobody would see any sense in observing dikşî and such other religious rites.
Thirdly, with the destruction of all jīvas one by one, the whole world will be deserted.
Fourthly, in case of all pervadliny negation, since all the actions, good or cvil, will perish without yielding fruit, the fault of krita-nāša? will arise.
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