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Vada] Ganadharavada
: 45: व्योमाऽन्तरिक्षा-ऽऽकाशादयस्त्वाकाशपर्यायाः। प्रस्तुते च जीवो जन्तुरसुमान् प्राणी सत्वो भूत इत्यादयो जीवपर्यायाः, शरीरं वपुः कायो देहः कलेवरमित्यादयस्तु शरीरपर्यायाः। पर्यायवचनभेदेऽपि च वस्त्वेकत्वे सर्वैकत्वप्रसङ्गोऽत्र बाधकम् । यत् पुनरिदमुक्तम्-" देह एवायमनुप्रयुज्यमानो दृष्टा" इत्यादि, तच्छरीरसहचरणा-ऽवस्थानादितः शरीरे जीवोपचारः क्रियते । किच, इत्थमपि श्रूयत एव --'गतः स जीव:' 'दह्यतामिदं शरीरम्' इति । किन “नाणाईत्यादि " यमाच ज्ञानादिगुणयुतो जन्तुः, जडश्च देहा, तत् कथं देह एव जीवः । प्रागिहैव चोक्तम्--'न ज्ञानादिगुणो देहः, मूर्तिमत्वात् , घटवत; तथा, देहेन्द्रियातिरिक्त आत्मा, तदुपरमेऽपि तदुपलब्धाथानामनुस्मरणात्, वातायनपुरुषवदिति' ।। २७-२८॥ १५७५-१५७६ ।।
D. C.-Here the pratijna is : The word jiva is significant. For, over and above this, it has a vyutpatti and it is a suddha pada. Whatever is & śuddha pada and has a vyutpatti is here seen to be one having an artha (meaning ). Ghata, etc., may be mentioned as instances; so is the word jiya. Therefore, it too, is significant. What is not significant is wanting in vyutpatti, and besides, it is not a suddha pada. Dittha, kharavisana, etc, are words of this type; for, the former has no vyutpatti, whereas the latter is not a suddha pada. Such is not the case with the word jiva. Therefore, it is sigpificant. The condition that it should have a vyutpatti is stated here to avoid dittha, etc., which are suddha padas, but which are not significant; for, they fail to satisfy both the conditions. Same is the case with khara-vişāna; for, though it has a vyutpatti it is not a suddha pada. And ther fore, it is not significant.
If you believe that simply the body is the artha of jiva, because we come across the following line, it is not correct, since there is a difference in the synonyms of the body and jiva :
“ Daha evāyam anuprayujyamāno drstah yathaiņa jivaḥ, enam na hinasti."
The words of which the synonyms differ, are seen to be non-identical. For instance, ghata is not the same as ākāśa,
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