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Nihnatavāda
:331: D. C. Excepting Gostha Mahila (who believed in unlimited practice of pratyākhyāna ) all the Nihnavas have accepted the principle of observing pratyākhyāna or vow till the end of his life. This is clearly understood from the original Niryukti, but in order to prevent people from following the wrong theory of Gosthā Māhila, we beg to draw their attention to the fact that pratyākhyāna should be always limited to this life, and it never extends to the next life.
There is mutual allegation of faults to each one of thom in this way. One blames the other firstly because he sticks to his own misbelief, and secondly, because he does not accept the right belief of the other. 2. (2611)
This is explained in details as follows :मोत्तूण गोहमाहिलमन्नसिं जावजीवसंवरणं । कम्मं च बद्धपुढें खीरोदवदत्तणा समयं ॥३॥२६१२।। मोत्तुं जमालिमन्ने बेंति कडं कजमाणमेवं तु । एकेको एकेक नेच्छइ अबद्धिओ दोन्नि ॥४॥२६१३॥ अवरोप्परं समेया दो दोसे देति एकमेकस्स । परमयसंपडिवत्तिं विपडिवात्तं च समयम्मि ॥५॥२६१४॥ 3. Mottuna Gottha Māhilamannèsim jāvajivasaņvarņam |
Kammam ca baddhaputthan khirodavadattanā samayam.(2612) 4. Mottum Jamalimannd bènti kadam kajjamāṇamevam tu!
Ekkekko ekkekkam nècchai abaddhiö donni. (2613) 5. Avaropparam samdya do dose detim okkamdkkassa |
Paramayasampadivattim vipadivattim ca samayammi. (2614) [मुक्त्वा गोष्ठामाहिलमन्येषां यावज्जीवसंवरणम् । कर्म च बद्धस्पृष्टं क्षीरोदकवदात्मना समकम् ॥३॥२६१२॥ मुक्त्वा जमालिमन्ये ब्रुवन्ति कृतं क्रियमाणमेवं तु। एकैकं एकैकं नेच्छत्यवद्धिको दो ॥४॥२६१३॥
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