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Vada ] Nihnavavāda
:235: limitless. Those that are limited are spoiled by (the rise of) temptation. (2518-2519)
टीका-२२३ स गोष्ठामाहिलः कर्मविचारे विप्रतिपनः पुनरन्यदा नवमपूर्वे "करेमि भन्ते ! सामाइयं सव्वं सावजं जोगं पच्चक्खामि" इत्यादि यावज्जीवा. वधिकं साधूनां संबन्धिप्रत्याख्यानं भण्यमानं विन्ध्यसमीपे विचार्यमाणं शृणोति ॥२५१८॥
टीका-२२४ गोष्ठामाहिलो जल्पति-ननु प्रत्याख्यानं सर्वमप्यपरिमाणतयाऽवधिरहितमेव क्रियमाणं श्रेयोहेतुत्वात् श्रेयः शोभनं भवति । येषां तु व्याख्याने यावजीवादिपरिमाणमवधिविधीयते, तेषां मतेन तत् प्रत्याख्यानमाशंसादोषदुष्टत्वाद् दुष्टं सदोषं प्रामोति ॥२५१८॥२५१९॥
D. C. In course of his listening to the Ninth parva from Vindhya, Gosthā Māhila comes across the expression “Karèmi bhantè i sāwāiyam savvam sāvajjam jogam paccakkhāmi etc., which lays down that the practice of pratyakhyana is to be followed trividham (by means of acting, commanding, or consenting) trividhena (in niind, speech and body ) by all the monks till the end of their life. He objects to this predicament and says that the religious vow appears excellent only if it is practised without a time-limit Those who preach the pratice of vow to be followed only till the end of lifc, spoil the sanctity of the same by giving rise to temptation. 223-224 (2518-2519)
It is explained in details as followsआसंसा जा पुण्णे सेविस्सामि त्ति दूसियं तीए । जेण सुयम्मि वि भणियं परिणामाओ असुद्धं तु ॥२२५॥२५२०॥ 225. Asamsā jā punne sevissami tti dasiyam tie |
Jena suyammi vi bhaniyam parinamai asuddham tu. (2520) [आशंसा या पूर्णे सेविष्य इति दूषितं तया।
येन श्रुतेऽपि भणितं परिणामादशुद्धं तु ॥२२५॥२५२०॥ 225. Āśamsā yā parne sevisya iti duşitam tayā i
____Yena Srute'pi bhanitam parinamadasuddham tu. (2520)]
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