Shraman Bhagvana Mahavira Part 3

SR No.: 008004
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 586
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

Page 181

Vida]
Gaṇadharavāda
: 148:
धर्म - धर्मिणोश्रामेद एव, भेदे घट - पटयोरिव धर्मि- धर्मभावाप्रसङ्गात् । तस्मात् स एव जीवस्तदेव च शरीरम् । वाक्यान्तरेषु पुनः शरीराद् भिन्नः श्रूयते जीवः, तद्यथा " न हि वै स शरीरस्य प्रियाऽप्रिययोरपहतिरस्ति, अशरीरं वा वसन्तं प्रियाप्रिये न स्पृशतः " इत्यादि । ततस्तव संशय इति ॥ १०२-१०३ ।। (१६५० - १६५१) ।।
D. C.-According to your presumption cètanā is produced from the samudāya of bhūtas such as prithvi, ap, tèjas, vāyu eto. Just as mada cannot be seen in each separate constituent e. g., dhataki flower, jaggery etc., of the wine, but it can be produced only when all those constituents are combined to-gether. In the same way, cètanā is recognized in the samudaya of bhūtas only and not in a separate constituent like prithvi. So, cètanā becomes the quality of the samudāya of bhūtas. Again, this cètană, after being produced in the samudāya of bhūtas perishes after naving stayed for some time, just as the quality of mada after being produced in the combination of the constituents of wine, vanishes as time passes. Thus, it is proved by means of anvaya as well as vyatirèka in the above two cases that caitanya is a dharma of the samudāya of bhūtas.
Again, that which is not present in a constitution of samudāya but in the samudaya itself becomes the quality of samudaya only, and not of a constituent. So, caitanya being found only in samudaya and not in each of its individual constituents becomes a dharma of the samudaya of bhūtas, as mada becomes a dharma of the samudaya of madyangas. Now, there can be no distinction between dharma and dharmin. For, if they were distinct, they could not be related as dharma and dharmin. Śarira is nothing but the samudaya of bhitas and jiva is formed of cètanā. Hence, jiva and sarira are nothing but dharma and dharmin and as such they should be considered as one and the same.
Now, on the other hand, there which establish jiva to be distinct from
several Veda-padas śarira e. g. "Na hi
are