________________
507
Väda )
Canadharavada अदृष्टा-ऽश्रुतानामपि चार्थानां तथाविधक्षयोपशमपाटवात् कदाचिद् व्याख्यानावस्थायां चेतसि *फुरणात् । एतच्च स्वसंवेदनसिद्धमपि भवतः प्रष्टन्यता गतम् । तथा, स जन्तुः परदेहेऽपि ज्ञानस्वरूप एवेति ग्राबः । कुतः ? । तथाविधप्रवृत्ति-नितिलिङ्गादिति !! ४५ . । (१५९८)॥
D. (../publäsa:--With wiat authority can you say that Jiva is jņānasvarāpa ?
Bhagavāna: - That jiza exists as cognizance in its own body is seen by means of direct apprehension Even when sense-organs cease to worb, the object perceived by senseorgans, is recollected, while sometimes the object is not apprehended Even when the censt-organs are working, because of abser.t- dednes-sometimes perception crops up in the mind due to the relaxation of their destruction at the time of explantion.
In case of another's body also, jiva is known to be jnānasvarüta on account of its inclination ( to the desirable objects ) and aversion from the undesirable ones ). 114501(1998)]
And,
सम्वावरणावगमे मो मुद्धयरो भकेन यूरो व्व । तम्मयभावाभावादण्णाणितं न जुत्तं से ॥४५१ ॥ (१९९९) Savvăvaraṇāvagámé so suddhayaro bhavéjja sūro vai Tammayabhāvàbhāvādannāyittam na juttam sé # 451 r. ( 1999) [ सर्वावरणापगमे स शुद्धतरो भवेत् मुर इव ।
तन्मयमावाभावादशानित्वं न युक्तं तस्य ॥ ४५१ ॥ (१९९९) Sarvävaraṇāpagame sa suddhataro bhayet süra iva Tanmayabhāvābhāvādajñāuitvam na yuktam tasya .45111 (1999)
Trans.- 451 At the removal of all interruptions, that ( muktātmā ) would be purer like the Sun. It is not, therefore, proper to attribute ignorance to it. ( 1999 )
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
