Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

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of attaining the stage of perfection or becoming a siddha, not one who will attain siddhi (perfection) without fail. That one is worthy of siddhi does not by itself imply that he will attain siddhi; this can happen only when factors leading to siddhi are favourable. For instance, each one of gold, jewel, stone, sandal-wood, etc. is capable of being turned into an image; yet all do not turn into an image, but only those which the necessary implements reach. But this does not mean that the others cannot be transformed into images. Similarly the bhavya souls will become siddha only when the factors leading to siddhi are favourable. But this does not make them abhavya, for at some time or the other they will be emancipated, but the abhavya souls never. Or, as in the case of the union of gold and rock (or soil) in all cases there is the possibility of their being separated, but they are separated only when the apparatus for separation is available. But things which are not capable of dissociation will never be separated even when the means are available. Similarly, emancipation which is characterised by the extinction of all karman will occur as a rule in the case of bhavya souls only, not in the case of abhavya souls. This is the distinction between bhavya souls and abhavya ones (1833-36).
It should not be argued that emancipation is not eternal because it is caused by means, or because it comes after effort or because it has beginning etc. like jar. All the reasons adduced are inconclusive (anaikantika), because they are present even in vipakşas (dissimilar-cases),-posterior non-existence of jar etc. (ghatādi-pradhvamsābhāva ) even though caused is eternal. Pradhvarsabhāva like prāgabhāva, should not be regarded as a non-entity or negation of being and therefore as no example at all; for it is positive, of the nature of an assemblage of pudgalá (matter) which is characterised by the destruction of jar. This discussion keeps in view the caused nature or artificiality of mokşa, but mokṣa is not in reality artificial or caused. Mokşa is the separation of soul and karmic matter. When at the time of mokşa, karmic matter is separated from