Jaganmohanlal Pandita Sadhuwad Granth

Author(s): Sudarshanlal Jain
Publisher: Jaganmohanlal Shastri Sadhuwad Samiti Jabalpur

Page 550

कनकसेन का स्वतंत्रबचनामत ४०१
।
. चेतन: सोपयोगत्वात् प्रमेयत्वात् अचेतनः । ....
वाच्यः क्रमविवक्षायां अवाच्यो यूगपद गिरः ॥१५॥ The soul is sentient because of its cognition but [in a way) it is insentient too since it becomes the object of knowledge. It can be called "describable" if one were to speak of it in a sequential order [asserting certain properties and denying certain others] but it would become "inexpressible" if one were to attempt to express both the positive and negative aspects simultaneously (15).
द्रव्याद्यः स्वगतः भावो भावा: परगतस्सदा ।
नित्यः स्थिते रनित्यो सौ व्ययोत्पत्तिप्रकारतः ॥१६॥ The soul is existent because of its own substance, etc. It can be called non-existent in as much as it lacks the substance (nature) of others. It is external (when one views] its dura. ble snbstanc; non-external however, [when viewed purely] from the gain and loss of its modifications (16).
आकुंचनप्रसाराभ्यां, अघातेभ्यः तनुप्रमः ।
समुद्धातः प्रदेशः स्यात् स च सर्वगतो मतः ।।१७।। Because of expansion and contraction—which do not however destroy it-the soul is said to be of the same measure as its body. However the same soul can be called "omnipresent" when it performs the act of “bursting forth" (Samudghata) and extends itself throughout the universe [in order to thin out the karmic matter of the "nondestructive' type (i.e. ther , Vedaniya Karma)] (17).
कर्ता स्वपर्यायेण स्यात् अकर्ता पर पर्यायः ।
भोक्ता प्रत्यात्मसंप्रीतेः, अभोक्ता करणास्रयात् ॥१८॥ The soul is the agent only of its own modifications. It is not the agent of the states of other existents. It can be called “the enjoyer” to the extent that it attaches itself to its own body and senses but it is not the enjoyer [if one perceives the fact that] it is not truly supported by the sense organs (18).
स्वसंवेदनबोधेन, व्यक्तोऽसौ कथितो जिनः ।
अव्यक्तः परबोधेन, ग्राह्यो ग्राहकोऽप्यतः ॥ १९॥ The Jinas have declared that the soul is "experienced” only in reference to self-cognition but the same soul can be called "beyond experience" when it becomes the object of others' cognition. For the very same reasons the soul is also described as the cognizer and the cognized (19).
इत्यनेकान्तरूपोऽसौ, धर्म रेवंविधः पदैः। ज्ञातभ्योऽन तशक्तिभ्यो, स्वभावादपि योगिभिः ॥२०॥.....