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Vada ] Nihnavavāda
:253: Just as, the measurement of time is ascertained by the help of movements of the Sun etc., that of the limit of pratyākhyāna is ascertained by the help of actions exerted by capacity. Thus, your theory of a-parimāņa or immeasurable pratyākhyāna is refuted, and the fault of āśamsā or expectation is all the while retai. ned therein, For, the person observing pratyākhyāna would all the while be cherishing a desire in his heart tbat "after the whole of my energy is over in observing this vow, I shall be able to enjoy the objects of pleasure in the other world.” 239– 240 (2534-2535)
Not only that your theory is self-contradictory in this way, but there are other difficulties also जह न वयभंगदोसो मयस्स तह जीवओ वि सेवाए। वयभंगनिम्भयाओ पञ्चक्खाणाणवत्था य ॥२४।।२५३६॥ 241. Jaha na vayabhangadoso niayassa taha jivaö vi sèvāèt
Vayabhanganibbhayāö paccakkhāņāņavatthā ya. (2536) [यथा न व्रतभङ्गदोषो मृतस्य तथा जीवतोऽपि सेवायाम् । व्रतभङ्गनिर्भयात् प्रत्याख्यानानवस्था च ॥२४१॥२५३६॥ 241. Yathā na vratabhangadoso mritasya tathā jivato'pi sèvāyām |
___Vratabhanganirbhayāt pratyakhyānānavastha ca. (2536)] इत्तियमित्ती सत्ति त्ति नाइयारो न यावि पच्छित्तं । न य सव्वव्वयनियमो एगेण वि संजयत्त त्ति ॥२४२॥२५३७॥ 242. Ittiyamitti satti tti naiyāro na yāvi pacchittami
Na ya sayvavvayaniyanio èyèņa vi sañjayatta tti. (2537) [एतावन्मात्रा शक्तिरिति नातिचारो न चापि प्रायश्चित्तम् । न च सर्वव्रतनियम एकेनापि संयतत्वादिति ॥२४२॥२५३७॥ 242. Etāvanmātrā saktiriti nāticāro na sāpi prāyaścittami
Na ya sarvavrataniyama dkenāpi samyatatvāditi. (2537)] ___ Trans. 241-242. In cherishing (a desire) just as there is no fault of violation of a vow to a dead (being ), the living
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