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Vada ] Nibnavavāda
:268 तनङ्ग इत्यर्थः । अथाघः पक्षः, तहिं वचनेनापि "यावज्जीवम्" इति परिमा प्रगुणेन न्यायेन किं न निर्दिश्यते-किं न क्रियते, येनान्यचेतस्यन्य तु पचनेनोच्यते ? इति ॥२५४३॥
D. C. Inclination of mind tending to dispassion constitutes pratyākhyāna. Does such a dispassionate tendency continue ever after (leath? Or, is it limited only upto the end of this life? If it is taken to persist even after death it is certain that the pra. ctice of pratyākhyāna will be defiled by the enjoyment of pleasures in the divine regions. But if such a dispussionate inclination is taken to exist only in this life, there will be no fear of self-contradiction (as in the first case ), why not accept, then, that pratyākhyāna is limited upto the end of life ? 248 (2543)
जड अन्नहेव भावो चेयओ वयणमनहा माया । किं वाभिहिए दोसो भावाओ किं वओ गुरुयं ॥२४९॥२५४४॥ 249. Jai annaheva bhavo cdyai vayanamannahā māyā।
Kim vā'bhihiè doso bhāvāö kim vaö guruyam. (2544) [यद्यन्यथैव भावश्चेतयतो वचनमन्यथा माया। किं वाऽभिहिते दोषो भावात् किं वचो गुरुकम् ? ॥२४९॥२५४४॥ 249. Yadyanyathaiva bhavascetayato vacanamanyathā māyā |
Kim vabhihite doso bhāvāt kim vaco gurukam ? (2544)]
Trans. 249. When the inclination of mind is different and the (actual ) statement is different (that is nothing but) fraud. Or, what harm is there in making a statement ? Is word (even taken as) greater than feeling? 2544.
टीका-२४९ हन्त ! यद्यन्यथैव यावज्जीवावधिक एव चेतसि भावः प्रत्याख्यानपरिणामः, अन्यथैव च यावज्जीवावधिपरिणामरहितमेववचनम् , तोतो. तयतो जानतः केवलैव माया निश्चीयते नान्यत् फलं दृश्यते, अन्यथा विचिन्त्यान्यथा भाषणादिति । अथवा, प्रष्टव्योऽसि त्वम्-किं भावे तथास्थितेऽपि "यावज्जीवाए" इत्यभिहिते दोषः कश्चिद् वीक्ष्यते भवता, येन वचनेनापि नेदममि
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