________________
Vida]
Gaṇadharavāda
: 49.
बाधकं प्रमाणम्, किमिहान्वयान्वेषणेन ? | यदि वा, पृच्छयतां यत् त्रैलोक्यान्तर्गतं वस्तु त्वं न जानासि येन सर्वज्ञत्वप्रत्ययस्तव जायते । मयाद्यभावोऽपि तलिङ्गादर्शनाद् मयि सिद्ध एवेति स्वयमेव द्रष्टव्यम् । कदाचिदपि लिङ्गार्दशने लिङ्गिनोऽस्तित्वशङ्कायामतिप्रसङ्ग इति ॥ ३१ (१५७९ ) ॥
D. C.-You may be thinking as to how I am omniscient and you may be believing that I am not entirely free from fear, attachment, aversion, and infatuation. In that case, I reply
as under.
;
I can remove all doubts. Whoever can do so, is certainly omniscient. So I, too, am omniscient. If you were to argue that this hètu is anaikāntika (inconclusive) owing to want of an illustration, and impossibility of establishing anvaya, it is not so; for, in this viparyaya the anutpatti (inapplicability) itself of state of removing doubts is a proof that goes against it. What is the use of searching for anvaya? Or, you may ask me anything that you do not know so that you may become convinced about my omniscience.
That I am free from fear, etc., is proved in my case, owing to their characteristics being not seen in me. To suspect the existence of a lingin even when there is a total absence of a linga, is too much.
Concluding, the author says:--
एवमुव ओगलिंगं गोयम ! सव्वप्यमाणसंसिद्धं । संसारी - यर- थावर- तसाइभेयं मुणे जीवं ॥ ३२ ॥ (१५८०)
Evam uvaögalingam Goyama! sayvappamāṇasaṁsiddham | Samsari-yara-thāvara-tasaibhèyam muņè jivam. 32 (1580)
[ एवमुपयोगलिङ्ग गौतम ! सर्वप्रमाणसंसिद्धम् ।
संसारी तर स्थावर - त्रसमेदं मुण जीवम् ॥ ३२ ॥ (१५८०)
Evam upayogalingam Gautama! sarvapramāņasaṁsiddham | Samsari-tara-sthāvara-trasabhedam muna jīvam. 82 (1580)]
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