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Jinabhadra Gani's [The seventh of violation of vow, (the words ) “ yāvajsivam ( till the end of life)" are mentioned in the Scriptures. 2540.
टीका-२४५ यतोऽपरिच्छेदरूपेऽप्यपरिमाणेऽभ्युपगम्यमाने एष सर्वानागताद्धाप्रत्याख्यानोक्तदोषः समान एव तथाहि-कालापरिच्छेदेनापि प्रत्याख्याने कृते किं घटिकादिमानं किश्चित् कालं प्रतीक्ष्य प्रतिसेवां करोतु, आहोस्वित् सर्वमप्यनागताद्धाप्रत्याख्यानं पालयतु ? । यद्याद्यः पक्षः, तानवस्था, यावद् हि घटिका प्रतीक्षते तावद् द्वे घटिके किं न प्रतीक्षने, यावच्च द्वे प्रतीक्षते तावत् तिस्रोऽपि किं न प्रतीक्षते ? इत्यादि । अथ द्वितीयपक्षः, तर्हि मृतस्यापि भोगानासेवमानस व्रतभङ्ग एव, सिद्धस्यापि संयतत्वम्, उत्तरगुणसंवरणाभावश्चोत त एव दोषाः । उपसंहारनाह-"सुए तेणेत्यादि" तेनैतानपरिमाणप्रत्याख्यानदोषानभिवीक्ष्य व्रतभङ्ग भयादेव त्रिपक्षपरिहारेण श्रुत आगमे “सव्वं सावजं जोगं पञ्चक्रवामि जावजीवाए" इत्यत्र साधुपत्याख्यानस्य "यावजीवम्" इति परिमाणमादिष्टम् । अतो मुच्यतामपरिमाणताग्रह इति ॥२५४०॥
D. C. Even if a-parimāņa is interpreted as a-paricched or continuance, the same difficulty (as in the case of the first two interpretations ), will arise.
When there is no time-limit, should a person observing pratyākhyāna enjoy pleasure after a definite period of time, say ghaţikā or should he observe the same for the whole of anāgatakāla (future time)? If it is said that one should enjoy pleasure after a definite time, say a yhatikā, there would be a lot of confusion, on account of questions contending as to why not after two ghatikās, three gbahkās or even more ghaţikas, and so on.
Secondly, if it is said that one should observe pratyākhyāna for the whole of "anagata kāla" or the period of time that is yet to come, then those in the pra-loka will be said to have broken the vow on account of their enjoying pleasure etc., after death. The Muktātmans will be called ascetics and there would be absolute negation of uttara-guna and samvaraña.
Thus, a number of difficulties arises, if the theory of a-parimāņa pratyākhyāna is accepted.
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