Gandharwad

SR No.: 011044
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha
Publication Year: 1942
Total Pages: 579
Language: English
Classification: Book_English
File Size: 63 MB

Page 187

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Jinabhadra Gaņi's
[The third
धर्म-धर्मिणोश्चाभेद एव, भेदे घट-पटयोरिव धर्मि-धर्मभावाप्रसङ्गात् । तस्मात् स एव जीवस्तदेव च शरीरम् । वाक्यान्तरेषु पुनः शरीराद् भिन्नः श्रूयते जीवः, तद्यथा “ तहि चै स शरीरस्य प्रियाप्रिययोरपहतिरस्ति, अशरीरं वा वसन्तं प्रियाप्रिये न स्पृशतः" इत्यादि । ततस्तव संशय grat 11 802-803 ( 8840–8848) 11
D. C--According to your presumption cetană is produced from the samudaya of bhūtas such as prithvå, aptejas, vāyu etc. Just as madu cannot be seen in each separate constituent e.g, dhātakî flower, jaggery etc, of the wine, but it can be produced only when all those constituents are combined together. In the same way, cetanā is recognized in the samudāya of bhūtas only and not in a separate constituent like prithvi. So, cetana becomes the quality of the samudaya of bhūtas. Again, this cetana, after being produced in the samudâya of bhūtas perishes after naving stayed for some time, just as the quality of mada after being produced in the combination of the constituents of wine vanishes as time passes. Thus it is proved by means of anvaya as well as vyatireka in the above two cases that caitanya is a dharma of the samudaya of bhūtas.
Again, that which is not present in a constitution of samudaya but in the samudaya itself becomes the quality of samudaya only, and not of a constituent. So, caitanya being found only in samudaya and not in each of its individual constituents becomes a dharma of the samudaya of bhūtas, as mada becomes a dharma of the samudaya of madyangas. Now, there can be no distinction between dharma and dharmin. For if they were distinct they could not be related as dharma and dharmin. Sarîra is nothing but the samudaya of bhūtas and jîva is formed of cetanā. Hence jîva and s'arîra are nothing but dharma and dharmin and as such they should be considered as one and the same.
Now, on the other hand there are several Veda-padas which establish jîva to be distinct from s'arîra e. g. “Na hi