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: 208:
Jinabhadra Gani's
[The sixth
Here, if it is objected that by the word "no-prithivi a part of prithivi would be understood, but since a piece of clod is the portion of a portion of earth, how could that be called "noprithvi? The reply is this:-Just as the substance of prithvi has been transposed upon clod as stated before, the sense of portion has been transposed upon a piece of clod. In other words, clod represents 'prithvi' and a piece of clod represents a portion of "prithvi" in this case; otherwise, really speaking, the portion of clod is nothing but "prithvi" as jāti etc. of prithvi' are found in it also. The objection that a portion of clod could not be called 'prithvi' in spite of their jati etc. being common, is not proper. For, in that case, even clod which has already been taken as prithvi' before, will not be called prithvi' as it happens to be only a portion of prithvi'. 201-202 (2496-2497)
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This argument is explained with illustrations—
देहि भुवं तो भणिए सव्वाणेया न यावि सा सव्वा । सक्का सकेण वि याणेउ किमुय. वसेसेणं १ || २०३ || २४९८ ॥
203. Dehi bhuvam to bhanie savvāņèya na yāvi sā savvā | Sakkā Sakkèņa vi yāṇeum kimuyāvaseseṇam? (2498) [ देहि भुवं ततो भणिते सर्वानेया न चापि सा सर्वा । शक्या शक्रेणापि चानेतुं किमुतावशेषेण १ ॥ २०३ ॥ २४९८ ॥
203. Dehi bhuvam tato bhanite sarvānèyā na cāpi sā sarvāl Sakya Sakrèṇāpi canòtum kimutāvašeṣeņa? (2498)]
Trans. 203. On the demand that "Give (us) prithvî "the whole of earth should be brought. But (ca) since the whole of it could not brought even by Indra, what, then, to talk of the rest (of gods) 2498.
टीका - २०३ यदि लेष्टुर्न पृथ्वी, ततस्तर्हि “भ्रुवं देहि" इत्युक्ते सर्वापि संपूर्णा सा ऽऽनेया प्रसज्यते, न च सा सर्वा शक्रेणाप्यानेतुं शक्या, किमुतावशेपेण कुत्रिकापणदेवादिमात्रेण १ इति । तर्हि किमत्र तच्वम् ? इति भवन्त एव कथयन्तु इति ॥ २४९८ ॥
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