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Jinabhadra Grani's
[ The Botika
धर्मोऽपि त्वया न ग्रहीतव्यः, तस्यापि कस्यचित् कषायहेतुत्वात् । कुतः ? इत्याह- ' जेणेत्यादि' येन यस्मादास्तां तत्प्रणीतो धर्मः, किन्तु स त्रिभुवनबन्धुनिष्कारणवत्सलः सर्वसच्चानां जिनोऽपि भगवांस्तीर्थकरोऽपि क्लिष्टकर्मणां गोशालक - संगमकादीनां कषायनिमित्तं संजातः । एवं धर्मस्तत्प्रणीतः, तदुक्तधर्मपरा अपि तदेकनिष्ठाः साधवः, जिनमतं च द्वादशाङ्गीरूपम्, सर्वमप्येतद् गुरुकर्मणां दुःखैकरूपदीर्घभव भ्रमणभाजां प्रत्यनीकानां जिनशासनप्रतिकुलवर्तिनां कषायनिमित्तमेव इत्येतदप्यग्राह्यं प्राप्नोति न चैतदस्ति । तस्मात् 'यत् कषायहेतुस्तत् परिहर्तव्यम्" इत्यनेकान्त एवेति ॥२५५९॥२५६०॥
46.
D. C.
Acārya :- Is there any object in this world that would not happen to be a root of sin or stupidity to one person or the other? From that view-point, even religion will not be acceptable to you. Because, that would act as the cause of evil motive to somebody or the other. Even the Tirthankara himself happens to be the cause of kaṣāya to Gośālaka and Sangamaka etc. Thus, religion, its followers, and the doctrine of the Jinas along with twelve Angas, would become the cause of kaṣaya to those who oppose the Tirthankara and His doctrine.
According to you, all this would be parigraha and hence should be renounced. But that does not actually happen. And, the principle that everything that gives rise to kaṣāya should be renounced, is not valid. 10-11 (2559-2560 )
Now, the Acarya tries to remove the doubt in the opponent's mind, and assert his own principles as follows :
अह ते न मोक्खसाहणमईए गंथो कसायहेऊ वि । वत्थाइ मोक्खसाहणमईए सुद्धं कहं गंथो ? ।।१२।। २५६१ ।।
12. Aha te na Mokkhasāhanamais gantho kasāyahea vi Vatthāi Mokkhasāhanamaiè suddham kaham gantho? ( 2561 ) [ अथ ते न मोक्षसाधनमत्या ग्रन्थः कषायहेतवोऽपि । वस्त्रादिमोक्षसाधनमत्या शुद्धं कथं ग्रन्थः ? || १२ || २५६१ ॥
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