________________
78
THE ENLIGHTENED VISION OF THE SELF
खणडान्वयः स:-वह आत्मा, स्वरूपाद्यै:- स्वरूपादि (चतुष्टय) की अपेक्षा से, वक्तव्यः-वक्तव्य (कहने योग्य) है (तथा) परभावतः = परभाव की अपेक्षा से, निर्वाच्य :- निर्वाच्य है। तस्मात् इस कारण से, एकान्ततः = एकान्तरूप से, वाच्यो न= वाच्यो भी नहीं है, (और) वाचामगोचरः = वचनों के द्वारा ( सर्वथा) अगोचर ( अवाच्य), अपि भी, न नहीं है।
sa raktaryah sarupadyair niruacyah parabhavatah. tasmanmaikartato vacyo napi uncamagocarah. (7)
The Soul in reference to its own natural suachatushtaya state (dravya -substance, kshetra area or location, kala time or period and bharat - internal state), is describable, but when referred to in a different relation or parchatushtaya it becomes indescribable. Thus the Soul is not such a thing, which can be said to be absolutely describable or indescribable. Contextually it is describable and indescribable both.
-
EXPLANATION
Every substance is known or described as per its own attributes or nature, and cannot be described differently. For example, a mango fruit is always described as a mango. It cannot be described by the name of banana or a guava. Therefore just as the descriptiveness of a substance depends on its nature, the same applies to the Soul, which makes it describable or indescribable.
स स्याद् विधि - निषेधात्मा, स्वधर्म-परधर्मयोः । समूर्तिबोधमूर्तित्वादमूर्तिश्च विपर्ययात् ॥ 8 ॥
-
खण्डान्वयः सः- वह आत्मा, स्वधर्म-परधर्मयो :- स्वधर्म और परधर्म में (क्रमश:), विधिनिषेधात्मा = विधि और निषेधरूप, स्यात् = होता है। सः = वह, बोधमूर्तित्वात् -- ज्ञानमूर्ति होने से, मूर्ति:- मूर्तिरूप (साकार) है, च =और विपर्ययात् = (मूर्तित्व के विषय अर्थात् रूपादि से रहित) विपरीतरूपवाला होने से, अमूर्ति :- अमूर्तिक है।
Jain Education International
sa syad ridhi-nishedhatma, sudharma- pard"armayoh. samurtibodha murtitradamurtishca riparyayat. (8)
With reference to its own attributes the Soul displays positiveness (ridhr), while the same Soul, in a different reference exhibits negative
For Private & Personal Use Only
www.jainelibrary.org
