Jaganmohanlal Pandita Sadhuwad Granth

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

Page 551

४०२ १० जगन्मोहनलाल शास्त्री साधुवाद ग्रन्थ
Thus the soul indeed is characterized by a manifold nature and it is to be known by (such apparently contradictory] expressions. By the yogins, however, the soul can be known in its own nature [endowed] with its infinite qualities (20).
नयप्रमाणभंगिभिः सुस्थम् एतन्मतं भवेत् ।
नया स्युः त्वंशगास्तत्र, प्रमाणे सकलार्थगे ॥२१॥ Through the method of applying the partial and comprehensive means of knowledge [the manifoldness of the soul] is well established. The nayas apprehend only portions of
e two pramānas, [namely the direct and indirect perceptions) apprehend the totality of knowables (21).
भूताभूतनयो मुख्यो द्रव्यपर्यायदेशनात् ।
तद्भदा नैगमादयः स्युः अन्तभेदस्तथापरे ॥२२॥ The nayas are primarily two-fold referring to the real and the relative, namely, the substantial and the modificational aspects. These are further divided as naigama-naya, etc. and each of these is further subdivided (22).
प्रत्यक्षं स्पष्ट निर्भासं, परोक्षं विशदेतरम ।
तत प्रमाणं विस्तज्ज्ञः स्वपराथं विनिश्चयात ॥२३।। The direct perception (i. e. the omniscient perception) is that which is clear and without blemish. The indirect perception (namely that which is mediated by mind and the senses) is partly clear and partly unclear. Both these are called valid means of knowledge by the wise since they determine the objects inclusive of the self and others (23).
स्यादस्ति-नास्ति युग स्यात् अवक्तव्यं च तत् त्रय ।
सप्तभंगी नयवस्तु द्रव्यार्थिक पुरस्सरः ॥२४॥ The object of knowledge is approached by the seven-fold viewpoints expressed as exists, does not exist, both, inexpressible, and the three combinations thereof, all statements qualified by the term syāt in some sense). These seven statements will proceed (with having| in view seit her) the substance for the modes) (24).
निलेश्य निर्गुणस्थानं, सत्-चित्-ज्ञान-सुखात्मक ।
आत्यंतिक अवस्थानं, स मोक्षोऽत्र यदात्मनः ॥२५॥ The emanicipation of the soul is that state when the soul becomes free from karmic "colouration", transcends the [fourteen]s stages of the progress towards perfection, becomes the embodiment of pure being, pure consciousness, infinite knowledge and bliss and endures there eternally (25).
दग-ज्ञान वत्ति मोहाख्य विघ्ना विद्योदरान्वयः । कर्माणि द्रव्यमुख्यानि, क्षयश्चषामसो भवेत् ।।२६।।