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Nihnavavada [यथा न जिनेन्द्रैः समं शेषातिशयैः सर्वसाधर्म्यम् । तथा लिङ्गेनाभिमतं चरितेनापि किश्चित् साधर्म्यम् ॥४१॥२५९०॥ 41. Yatha na Jinondrain samam sdsatisayaih sarvasādharmyam।
Tathā lingènābhimataw caritònăpi kiñcit sădharmayam. (2590)]
Trans. 41. (You have not acquired) equality with Tirthankaras in all respects, including the rest of their excellent qualities. But, you have accepted equality (only) to some extent so far as (their external) dress and manners are concerned. 2590.
टीका-४१ यथा जिनेन्द्रैः सह “निरुत्रमधिइसंघयणा चउनाणाइ सयसत्तसंपण्णा” इत्यादिना ग्रन्थेन प्रतिपादितैलिंगाचरिताचशेषैरतिशयैः सर्वसाधर्म्य नाभिमतं भवतः, किं तहिं ? किश्चित् साधर्म्यमेव, तथा तेनैव प्रकारेण लिङ्गेन चरितेन च किश्चित् साधर्म्यमेव तैः सहाभिमतमस्माकम् , न तु सर्वसाधर्म्यम् , तच किञ्चित् साधर्म्य लिङ्गतो लोचकरणमात्रेण न पुनरचेलत्वेन , चरित्रेण त्वेषणीयाहारपरिभोगा-ऽनियतवासादिना, न तु पाणिभोजित्वेन, निरतिशयत्वेन तदयोग्यत्वादस्मदादीनाम् । तस्मात् किश्चित् साधर्म्यस्योक्तन्यायेनान्यथापि सिद्धेः कोऽचेलताद्याग्रहो भवतः ? इति ॥२५९०॥
D. C. If you do not claim cquality with Tīrthankaras in all respects but aclmit the same to some extent, it is admissible to us. If you accept loca (plucking out of hair ) etc., you attain similarity to some extent, but you do not attain the same with the principle of acelakatva. You follow the Tirthankaras in dress an external behaviour when you renounce the dress and take food in hands or stay at undecided places, but since you do not possess the excellent qualities of a Tirthankara, you cannot be said to have attained complete equality with them. While nonsimilarity with the Tirthankaras could be proved in many other ways. So, why do you insist upon a-celakatva unnecessarily ? 41. (2590).
Then, in reply to " Tadabhihis jam ca Jinakappo" ete, the Acārya admits that Jinakalpa has been laid by the Tīrthankaras
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