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## Chapter 10 of Samantabhadra Bharati: The Flawed Nature of Both Extremes and the Incompatibility of the Two **Verse 17:** Those who oppose Syadvada and Nyaya cannot prove the non-contradiction of the two extremes of bondage due to great ignorance and liberation due to little knowledge. Therefore, due to mutual contradiction, they cannot be considered as two extremes. Even if one accepts the extreme of "unspeakable," it is not appropriate to say "unspeakable" because it contradicts the previous statement. **Verse 98:** The faultless explanation of bondage and liberation due to ignorance and little knowledge is as follows: Bondage occurs due to ignorance accompanied by delusion, which is characterized by the nature of karma and is capable of producing its own results. Ignorance devoid of delusion is not the cause of bondage. Liberation occurs due to little knowledge devoid of delusion; however, little knowledge accompanied by delusion leads to bondage. **Verse 99:** The cycle of existence is diverse in form, and the bound soul is purified according to the bondage of karma. The diversity of impurities is of two types: the karma-bondage that is in accordance with the origin of desires, etc., and the bondage of substance and karma. Souls are purified or impure according to their own causes.
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________________ a - समन्तभद्र भारती परिच्छेद १० उभय और अवक्तव्य एकान्तोंकी सदोषता विरोधान्नोभयैकात्म्यं स्याद्वाद-न्याय-विद्विषाम् । अवाच्यतैकान्तेऽप्युक्ति ऽवामिति युज्यते ।।१७।। ( सर्वात्मरूपसे एक व्यक्तिके एक कालमें ) अल्पज्ञानसे मोक्ष और बहुत अज्ञानसे बन्ध इन दो एकान्तोंमें स्याद्वाद-न्यायके विद्वेषियोंके अविरोध सिद्ध नहीं होता, अतः परस्पर विरोधके कारण उभय एकान्त नहीं बनता। अवाच्यताका एकान्त मानने में भी 'अवाच्य' है यह कहना ही नहीं बनता-इससे पूर्ववत् स्ववचनविरोध घटित होता है। अज्ञान-अल्पज्ञानसे बन्ध-मोक्षकी निर्दोष-विधि अज्ञानान्मोहिनो बन्धा नाज्ञानाद्वीत-मोहतः । ज्ञानस्तोकाच्च मोक्षः स्यादमोहान्मोहिनोऽन्यथा।।९८॥ 'मोह-सहित अज्ञानसे बन्ध होता है-जो अज्ञान मोहनीय. कर्मप्रकृति-लक्षणसे युक्त है वह स्थिति-अनुभागरूप स्वफलदानसमर्थ कर्म-बन्धका कर्ता है। जो अज्ञान मोहसे रहित है वह ( उक्त फलदान-समर्थ ) कर्म-बन्धका कर्ता नहीं है। और जो अल्पज्ञान मोहसे रहित है उससे मोक्ष होता है; परन्तु मोहसहित अल्पज्ञानसे कर्मबन्ध ही होता है। कर्मबन्धानुसार संसार विविधरूप और बद्ध जीव शुद्धि अशुद्धिके भेदमे दो भेदरूप कामादि-प्रभवश्चित्रः कर्मबन्धाऽनुरूपतः । तच्च कर्म स्वहेतुभ्यो जीवास्ते शुद्धयशुद्धितः ॥९९।। 'कामादिकके उत्पादरूप जो भावसंसार कार्य है वह विचित्र है और कर्मबन्धको अनुरूपतासे होता है-द्रव्य-कर्मोका बन्धन Jain Education International For Private & Personal Use Only www.jainelibrary.org
SR No.001170
Book TitleAptamimansa
Original Sutra AuthorSamantbhadracharya
AuthorJugalkishor Mukhtar
PublisherVeer Seva Mandir Trust
Publication Year1978
Total Pages190
LanguageHindi, Sanskrit
ClassificationBook_Devnagari & Philosophy
File Size9 MB
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