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 383

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Jinabhadra Gani's [The sixth लक्षणो मोक्षोऽनित्य इति चेत् । तदयुक्तम् , यतो यथाऽयमेव घटविनाशो
यः केवलाकाशसद्भावो न पुनस्ततो विभिन्नोऽसौ, न चाकाशस्य किमप्यधिक क्रियते, तस्य सदावस्थितत्वेन नित्यत्वात् , एवमिहाप्ययमेव कर्मणो विनाशो
यः केवलात्मसद्भावः, न त्वात्मनो विभिन्नोऽसौ, न चात्मनः किञ्चिदधिकं विधीयते, तस्यापि नभोवद् नित्यत्वात् । तस्माद् न मोक्षस्य कृतकत्वमनित्यत्वं वा । कथञ्चिच्चानित्यत्वे सिद्धसाध्यतैव, द्रव्य-पर्यायोभयरूपतया सर्वस्यापि वस्तुनो नित्यानित्यरूपत्वादिति ।। २९१ ॥ (१८३९) ॥
D. C.-Bhagavān :-Since Moksa is nothing but the separation of Soul from Karma-pudgalas, it cannot be artificial at all. When Karma is being separated from java, how is Atmā to be affected to render the Moksc a-nitya ?
Mandika :-The separation of soul from Karma is kritaka owing to its kriyamānatvā. The Moksa is, therefore, kritaka and a-nitya too.
Bhagavān :-When ghata is destroyed by means of hammer etc. the sky is not at all affected. In the same way, when Karma is destroyed, hîva will also remain unaffected. It is not, therefore, proper to believe that Moksa is kritaka and a-nitya.
Mandrka :-Karma being destructible like ghata, like ghata it is krstaka also. Now since Moksa is nothing but the destruction of all Karmas, it is also kritaka and hence a-nitya also.
Bhagavān:-Your argument is absolutely false. O Mandiku' Existence of sky persists even if ghata is destroyed The destruction of ghata is not bhinna from ākās'a, but at the same time ākās'a is not affected by it also, since it is everlasting. Similarly in case of Karma also, although the destruction of Karmas is not different from the existence of Soul, the Soul is not affected by it on account of its being nitya like ākās'a. The Moksa is, therefore, never kritaka, O Mandika, and never a-nitya also, even if it is a-nitya to the extent that all objects are a-ritya as far as their dravyatva and paryāyas are concerned.