________________
82.
CRITIQUE OF AN AUTHORITY आत्मसुखदुःखाभ्यां पापेतरैकान्तकृतान्ते पुनः अकषायस्यापि ध्रुवमेव बन्धः स्यात्। ततो न कश्चित् मोक्तुमर्हति, तदुभयाभावासंभवात् ।।१३।।
विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम्। अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते॥१४॥
The enemies of the logic of syādvāda can also not maintain that the two (viz. 'causing pain and pleasure to others' and 'causing pain and pleasure to oneself') characterize one and the same phenomenon, for such a position is self-contradictory. And if they maintain that the phenomena that are there are absolutely indescribable, then even to say that a phenomenon is indescribable becomes an impossibility on their part. (94)
प्रस्तुतैकान्तद्वयसिद्धान्ते व्याहतेः, अनभिधेयतायाम् अनभिधेयाभिधानविरोधात्, कथञ्चिदेव इति युक्तम् ।।९४॥
विशुद्धिसंक्लेशाङ्गं चेत् स्वपरस्थं सुखासुखम्। पुण्यपापास्रवो युक्तो न चेद् व्यर्थस्तवार्हतः॥१५॥
Whether an act be of the form of pleasure or of pain and whether it be experienced by others or by oneself it will cause an effective accumulation of sin in case it is performed with an unclean mind while it will cause an effective accumulation of virtue in case it is done with a clean mind. In the absence of an unclean mind the accumulated sin will remain ineffective, in the absence of a clean mind the accumulated virtue will remain so; this is what actually happens in the case of an exalted personage like you. (95)
Note : Here 'clean mind' should mean 'mind possessed of an auspicious type of worldly desires', 'unclean mind' 'mind possessed of an inauspicious type of worldly desires'. Again, an accumulated virtue or sin might be of two sorts, effective and ineffective. It is a highly technical Jaina notion that a mind possessed of desires (of the auspicious and inauspicious types) accumulates virtues and sins that prove effective (in the form of a cause of re-birth) while a mind free
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
