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Jinabhadra Gani's [The seventh स्वायत्तः, सुरलोके त्ववश्यं तदुदयात् परायत्त इत्यतः शक्यत्वाद् यावज्जीवावधिना प्रत्याख्याति, परतस्त्वशक्यत्वाद् न प्रत्याख्याति, इति कथमाशंसादोषवानयम् ? इति । अथैवं बूयास्त्वम्-किमितीत्थं व्रतभङ्गाद् विभेत्यसौ ? । अयं हि मृतो मुक्तिं यास्यति, तत्र च कामभोगाभावाद् व्रतभङ्गासंभव एव, इति कस्तस्य व्रतभङ्ग संक्षोभः । तदयुक्तम् , सांप्रतमिह मुक्तिगमनासंभवात् , महाविदेहेष्वपि सर्वस्यापि तद्गमननिश्चयायोगादिति । अथ कोऽपि तावद् मुक्ति गच्छति, तस्य च विमुक्तस्य मदभिमतेऽपरिमाणे प्रत्याख्याने गृह्यमाणे मुक्तावपि महाव्रतानुगमादपरिमाणप्रत्याख्यानस्य सफलता भविष्यतीति चेदित्यत्राह-"को वा वयेत्यादि" योऽपि मुक्तिं गच्छति तस्यापि विमुक्तस्य निष्ठितार्थस्य को व्रतानामवकाश ? किं व्रतानां साफल्यम् ? तत्कार्यस्य सिद्धत्वाद् न किश्चिदिति भावः । तस्माद् मुक्तिगामिनमपि प्रत्यसंगतमेवापरिमाणप्रत्याख्यानमिति । तदेवं मुग्धमभिज्ञं वा व्यक्त्याऽनपेक्ष्य सामान्येनैवापरिमाणप्रत्याख्याने क्षणान्युक्तानि ॥२५४१॥ D. C.
Acārya:--One who observes pratyākhyāna till death, never cherishes a desire to enjoy pleasures after death. That is to say, his pratyākhyāna is not defiled by means of any desire. On the contrary, he attaches good intention to his pratyākhyāna, when he desires that his vow may not be violated after death while enjoying pleasures in the divine regions. On account of good intention, the fault of āśamsā does not arise.
It should be noted that the observance of vow is limited to this life, only with a definite purpose. The condition of the observer of pratyākhyāna in the heavenly regions is different from his condition in this life. During his life, he being a vratadhārin will be free from the bondages of Karman by virtue of his dispassion etc., but while enjoying in the heavenly regions, bondages of Karman will definitely arise and that will obstruct the observance of vow. This shows that the pratyākhyāna is limited only to this life, and it is not possible to follow its practice in the next world. The theory of a-parimāņa or unlimited pratyākhyāna is impracticable in this way.
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