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535 मुखं चास्य, इत्येतत्रितयं सिद्धम् । अत एतदनभ्युपगच्छतस्तवाभ्युपगमविरोध इति स्थितम् ।
यदपि “जरामय वैतत् सर्वं यदमिहोत्रम्" इत्येतस्माद वाक्याद् मोक्षहेतुक्रियारम्भयोग्यकालाभावाद् मोक्षाभावं शङ्कसे तदप्ययुक्तम्, तदर्थापरिज्ञानात् । तस्य यमर्थः-यदेवदग्निहोत्रं तद् यावज्जीवं सर्वमपि कालं कर्तव्यम्, वाशदाद मुमुक्षुभिर्मोक्षहेतुभूतमप्यनुपानं विवेयमिति । इत्येवं वेदपदोंक्तद्वारेण युक्तिभिश्व प्रसाधितो मोक्षः । छिमश्च प्रभासस्य तत्संशयः ॥ ४७४-५७५ ॥ (२०२२-२०२३)
D. C.--Prabhasa:-I grant the extent of muktātma, moksa. and soul as such. But according to the Véda-vacanıs that siddha beings are free from happiness and misery, likes and dislike will not affect tie bediless soul; consequently, a muktātmd will have no experience of happiness.
Bhagavāna. -- Priya and a-priya and hence sukha änd duḥkha are produced by punya-pāpas from which mnktālmā is free. But this in no way, means that muktālmā has no scope for the experience of happiness. Since muktātmā is highly cognizant and perfectly irresistible, owing to its being free from rāga-dvéşa, it enjoys the highest and most natural happiness which never vanishes.
Or, it is no use discussing about the negation of happiness to a mukta being, by saying that likes and dislikes do not affect the bodiless. Muktātmã will thus have no experience of the mundane sukha-duhkha, because it is always free from likes and dislikes Thus, the sentences of Vedas such as Na ha vai sa-s'arirasya etc establish, O blessed Prabhasa ! the existence of moksa, va, and the immutable happiness of muktātmā at the removal of pun ya-Dāpa
Lastly, the sentence that "Jaramaryam vàitat arvam yadagsthotram" means that one should practise agnihotra etc, till the' end of life.
Your suspiciyn about the existence of mokşa generated from
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