Adhyatmabindu

SR No.: 004030
Original Sutra Author: N/A
Author: Mitranandvijay, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1972
Total Pages: 108
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 8 MB

Page 40

32
Bhavya souls are those who are destined to attain emancipation whereas abhavya souls are those who are damned to remain in bondage for ever. Karma theory loses much of its moral force with such a theory in its background. Again, Jaina theoreticians contend that a living being cut the Knot only when there remains a definite period for its emancipation. They do not say that a living being who has cut the Knot will be emancipated after that much period of time. Thus their mode of expression is again suggestive of a predeterministic trend. Moreover, we are told that a nigoda living being gets out of that state when time becomes ripe for it to get out of it. Here the concept of ripening of Time (kālapari pāka) has again a predeterministic tinge. All the abovementioned Jaina tenets which have predeterministic tendency do not go well with the Jaina karma theory1 which, taken by itself, allows ample scope to the freedom of will and consequently stands for moral responsibility. If omniscience, etc. are facts, then morality becomes a delusion, and freedom of will a child of ignorance.
ADHYATMABINDU AND SAMAYASARA
The author of Adhyatmabintu closely follows Samayasare in ideas and expressions as well. The characteristic ideas of Samayasara are as follows: (1) Nilayamaya is true whereas vyasaharanaya is false. (2) What happens to a soul on account of its association with matter is nothing essential to the nature of a soul. (3) A soul is the main cause (karta) of what happens to itself and an occasioning cause (nimitta) of what happens to a karma while a karma is similarly the main cause of what happens to itself and an occasioning cause of what happens to a soul. Our author fully accepts these ideas and expounds them. This is the reason why he freely uses the Kundakunda terminology. His exposition is fraught with the terms bhava, vibhava, anubhava, parabhava, etc. Sometimes his expressions are identical with those of Kundakunda. This will be clear from the following Table.
Adhyatmabindu
(१) भूतार्थो ननु निश्चयस्तदितरोऽभूतार्थ
मावेदयन् (१.५)
(२) विषमश्नन् यथा वैद्यो विक्रियां नोपगच्छति । कर्मादये तथा भुञ्जानोऽपि ज्ञानी न बध्यते ॥ ( ३.२६)
(३) मयं पिबन् यथा मत्तो न स्यादरतिमान् पुमान् । द्रव्यभोगं तथा कुर्वन् सम्यग्दृष्टिर्न : लिप्यते ॥ (३.२८)
Samayasara ववहारोऽभूदत्थो भूदत्थो देसिदो दु सुद्धणओ (१३)
जह विसमुवमुता बिज्जा पुरिसा प मरणमुवयंति । पोग्गलकम्मस्सुदयं तह भुंजदि णेव बजादे गाणी ॥ (२०४ )
जह मज पियमाणो अरदिभाये ण मज्जदे gftet i zegania arcet milfa a confe तद ॥ (२०५)
1. Theoreticians seem to ignore internal consistency which is necessary to build up a philosophical system.