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Jañadharavāda यदा च घटविज्ञानानन्तरं पटविज्ञानमुपजायते जीवस्य, तदा घटचेतनया घटविज्ञानरूपेण तस्य नाश उच्यते, पटचेतनया तु पटविज्ञानरूपेण "समयं" युगपदेव समुद्भव उत्पादः, अनादिकालप्रवृत्तेन तु चेतनासंतानेन निर्विशेषणेन जीवत्वमात्रेणावस्थानमिति । एवं च यथेहमवेऽपि तिष्ठतो जीवस्योत्पादव्यय-धोव्यस्वभावत्रयं दर्शितम्। तथा परलोकं गता जीवाः परलोकजीवास्तेषामप्येतत् स्वभावत्रयं दृष्टव्यम; तत्तथा-यदा मनुष्यो मृत्वा मुरलोकादावुत्पद्यते तदा मनुष्यरूप इहलोको मनुष्येहलोकस्तस्य नाशः, तत्समकालमेव च सुरादिपरलोकस्य संभव उत्पादः, जीवतया त्ववस्थानम् । तस्यां च जीवत्वावस्थायां विवक्षितायां नेहमवो विवक्ष्यते, नापि सुरादिपरलोको विवक्ष्यते, किन्तु निष्पर्यायं जीव-द्रव्यमात्रमेव विवक्ष्यते । तदेवमुत्पादव्यय-ध्रौव्यस्वभावत्वे जीवस्य न परलोकाभाव इति ॥ ४१८-४१९ ॥ (१९६६-१९६७)
__). C.----Cognizance about ghrta is called ghata chtana, and that about pață is called pata-cétanā. Whenjiva acquires the cognizance of pata after that of ghata, vanishing of ghata, production in the form of pata, and retention in the form of eternal jiva, are simultaneous
Utpada, vyaya and dhrauvya are therefore, the three generic characteristics of jeva, as well as, of those who have passed to the other world.
When a person is born in deza-loka aftea death, he undergoes the state of destruction as regards this world, production as regards déva-loka, and perinanent avasthāna as regards jiva. When a person is said to exist in the state of jivatva, it is neither sail to exist in this world nor in the other world like that of gods etc. Jîva is called mere dravya without any sort of paryāya. Thus, since jiva has the tendency of undergoing utpäda, dyaya and dhrauvya, there is no abhāvā of the other world. ॥ 418-419 ॥ ( 1966-1967 )
In reply to the question whether all objects possess all the three characteristics, the author states--
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