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 379

Vada]
Gaṇadharavāda
341
*
लक्षणो मोक्षोऽनित्य इति चेत् । तदयुक्तम्, यतो यथाऽयमेत्र घटविनाशो यः केवलाकाशसद्भावो न पुनस्ततो विभिन्नोऽसौ न चाकाशस्य किमप्यधिकं क्रियते, तस्य सदावस्थितत्वेन नित्यत्वात् एवमिहाप्ययमेव कर्मणो विनाशो यः केवलात्मसद्भावः, न त्वात्मनो विभिन्नोऽसौ न चात्मनः किञ्चिदधिकं विधीयते, तस्यापि नभोवद नित्यत्वात् । तस्माद् न मोक्षस्य कृतकत्वमनित्यत्वं वा । कथञ्चिच्चानित्यत्वं सिद्धसाध्यतैव द्रव्य - पर्यायोभयरूपतया सर्पस्यापि वस्तुनो नित्यानित्यरूपत्वादिति : २९१ ।। (१८३९ ।
•
at
D. C.---Bhagavāna :—Since Moksa is nothing but the separation of Soul from Karma pudgaras, it cannot be artificial all. When. Karma is being separated from iv, how is Atma to be affected to render the Moks a-nitya?
Mandika:-1 he separation of soul from Karma is kitaka owing to its kriyamānalvā. The oksa is, therefore, kritaka and a-nityà too.
Bhagavāna:--When ghata is destroyed by means of hammer etc. the sky is not at all affected. In the same way, when Karma is destroyed, jiva will also remain unaffected. It is not, therefore, proper to believe that Mekṣa is kritaka and a nitya.
Mandika :--Karma being destructible like ghata, like ghata it is kritaka also. Now, since Mokṣa is nothing but the destruction of all Karmas, it is also kṛitaka and hence a-nity also.
Bhagavāna:-Your argument is absolutely false. O Mandika ! Existence of sky persists even if ghat is destroyed The destru cition of ghaya is not bhinna from ākāśa, but at the same time ākāśa is not affected by it also, since it is everlasting. Similarly in case of Karma also, although the destruction of Karmas IS not different from the existence of Soul, the Soul is not affected by it, on account of its being nitya like ākāśa. The Mokṣa is, therefore. never kṛitaka, O Mandika, and never a-nilya also, even if it is a-nutya to the extent that all objects are a-nitya as far as their dravyatva and paryayas are concerned.