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Jinabhadra Gani's [The ninth संसारी, नास्य ज्ञानाद भिन्नस्य जीवस्य भवाद् भवान्तरगमनलक्षणं संसरणमस्तीत्यर्थः । कुतः ? इत्याह स्वयमज्ञानत्वात्, काष्ठखण्डनत् । तथा, tedrala, 34541afafall 888-88211 (8848-8860)
D. C-Métārya:--You believe jiva to be vijnanamaya. Now, since vijnana is a-nitya, jiva will also be a-nitya. Consequently, there will be no possibility of going to the other world and there will be no para-loka also. On the other hand, if you take jiva to be different from vijñāna, jîva will not be a-nitya, but being different from vijñāna, it will be ignorant, or dull like sky or wood. Consequently, the soul will neither be kartā (doer), nor bhoktā (enjoyer). In absence of kartșitva, existence of para loka will be denied. For, if para-loka is taken as existing even in absence of kartřitva the Siddha beings that have already attained absolute Liberation will attain para-loka. In absence of bhoktritva also, there will be no para loka, because the soul which is nitya but not bhoktā, will not be able to attain para-loka in absence of Karma, which acts as the cause of passing to the other world. This jiva, therefore,. being distinguished from jîvana does not belong to the mundane world, as it has no passage to the other world on account of its ignorance like that of wood, and a-mūrtatva like that of ākāśa, 11 411 412 i ( 1959-1960)
The reply isमनसि विणासि चेओ उप्पत्तिमदादिओ जहा कुंभो। नणु एयं धिय साहणमविणासित्तेवि से सोम्म! ॥ ४१३ ॥ (१९६१) Mannasi viņāsi céö uppattimadădio jahā kumbho 1 Naņu éyam ciya sahagaviņāsitte vi sé Somma! || 413 11 ( 1961 )
[मन्यसे विनाशि चेत उत्पत्तिमदादितो यथा कुम्भः ।
नन्वेतदेव साधनमविनाशित्वेऽपि तस्य सौम्य ! ॥ ४१३॥ (१९६१) Manyasé vināsi céta utpattimadādito yathā kumbhaḥ 1 Nanvétadeva sãdhanamavināsitvé'pi tasya Saumya ! 11413'1 (1961)]
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