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Váda )
Nihnayavāda
:257 : pratyākhyāna will naturally be said to have been observed in Future Time. In such a case, a person enjoying pleasures eto. in places like heavenly regions after death, will be said to have violated the vow. Because, he being engrossed in pleasures after his life is finished, will not be said to have observed the pratyā. khyāna for all the future time. According to this interpretation of a-parimāņa pratyākhyāna, even Muktātmā will be said to be holding the vow and hence will be called an ascetio. But that is against the practice of the agamas.
For, it is said “Sidhę no sanjaè, no a-sanjad, no sanjayāsañjayo"
[A Siddha being is not restrained, nor unrestrained, nor between the two. ]
There will be another difficulty also. The subsidiary quality formed of penances such as pauruși (traoft) purimārdha (FCAT), èkāsanaka, upavāsa etc., as well as, the samvaraṇa would not be found at all during the whole of Future Period. For, according to you, the apprehension of pratyakhyāna does not fit in pauruşi etc. and samvaraņa does not fit in ekāsanā etc. 243-244 (2538– 2539 ).
Taking the third interpretation, the Acārya replies as followsअपरिच्छेए वि समाण एस दोसो जओ सुए तेण । वयभंगभयाउ चिय जावज्जीवं ति निदिळें ॥२४५॥२५४०॥ 245. Aparicchèè vi samāņa esa doso jao suè teņam
Vayabhangabhayau cciya jāvajjīvam ti niddittham. (2540) [अपरिच्छेदेऽपि समान एष दोषो यतः श्रुते तेन । व्रतभङ्गभयादेव यावजीवमिति निर्दिष्टम् ॥२४५॥२५४०॥ 245. Aparicchède’pi samāna èșa doṣo yataḥ śrutè tena i
Vratabhangabhayāddva yāvajjīvamiti nirdistam. (2540) ]
Trans. 245. In (case of taking) continuance without break also, the same fault (arises) That is why for fear
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