________________
Vada] Nihnavavāda
:193 तद् यदि सर्वनयमतं जिनमतमिच्छसि प्रपद्यस्व द्वौ राशी। पदविप्रतिपत्त्याऽपि मिथ्यात्वं किं नु राशिषु ॥१८५॥२४८०॥ 184. Icchatu va Samabhirudho desam no-jtvamaikanayikam tun
Mithyātvam samyaktvam sarvanayamatoparodhena. (2479) 185. Tad yadi sarvanayamatum Jinamatamicchasi prapadya.
sva dvau rāsí i
Padavipratipattya'pi Mithyatvam kim nu rasisu. (2480)]
Trans. 184--185. Or, let the system of Samabhirudha (philosophy) admit (the existence of) no-jiva. ( But ) that being supported by one system (of philosophy) (alone), turns out to be false. That which is supported by all the (philoso'phical) systems, is accepted as true. So if you (really) wish (to follow) the principle of Tirthankaras, then accept (the theory of) two categories. For, even by twisting a syllable, (you are led to accept ) falsehood; what (to say ) about the theory of) categories. (2479-2480).
टीका-१८४-१८५ इच्छतु वा समभिरूढनयस्त्वमिव जीवाद् भित्रमपि तद्देशं नोजीवम् । तथाप्येकनयस्येदं मतमैकनयिकम् , मिथ्यात्वं चैतन्छाक्यमतवत् , इत्यतो न तत् प्रमाणीकर्तव्यम् । सम्यक्त्वं तु सर्वनयमतावरोधेन समस्तनयमतसंग्रहेणैव भवति । ततो यदि सर्वनयमयं जिनमतं प्रमाणमिच्छसि तदा प्रतिपद्यस्व जीवाऽ-जीवलक्षणो द्वावेव राशी, अन्यथा
पयमक्खरं पि एक पि जो न रोएइ सुत्तनिद्दिटुं।
सेसं रोयन्तोऽवि हु मिच्छट्टिी मुणेयव्वो ॥१॥ इति वचनात् पदविपतिपत्यापि मिथ्यात्वमापद्यते, किमुत सकलेषु राशिषु विप्रतिपत्त्या तद् न भविष्यति ? इति ॥२४७९॥२४८०॥ D. C.
Acārya :--Or, let the Samabhirūdha naya itself accept a part of jiva as no--jiva, like you. But that theory being supported by only one naya, will become utterly unacceptible like the theory of Sākyas. For, a principle which is jointly supported by all the
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