Kanaksen ka Swatantrya Vachanamrut

Author(s): Padmanabh S Jaini
Publisher: Z_Jaganmohanlal_Pandit_Sadhuwad_Granth_012026.pdf

Page 3

पं० जगन्मोहनलाल शास्त्री साधुवाद ग्रन्थ
ਕਹਿਰ साधन नास्ति,
द्वैतापत्तिस्तदन्यथा । न्यूनादिति आच्छवोधादे देहिनामिति जैनधीः ॥ ९ ॥
As for the Advaita-Vedanta if there is only one reality, there can be no means to establish it. And if it is established, duality will result [Moreover, there must be plurality] because of the deficiencies perceived in the pure (i. c. normal) consciousness of sentient beings : The Jaina view on the soul therefore is (9) :
४००
द्रष्टा ज्ञाता प्रभुः कर्ता, भोक्ता चेति गुणी च सः । विस्रसोध्वंगतिः श्रीव्यन्ययोत्पत्तियुगंगमः || १० ||
The soul is the perceiver, the knower, the Lord, the agent the enjoyer and possessor of qualities. [When freed from the karmas and the conditions of embodiment] the soul is of the nature to rise upwards spontaneously [reaching the summit of the Universe]. [As an existent] the soul is enjoined simultaneously with production [of a new state], loss [of an old state] and the endurance [as a substance with its own qualities] (10).
अस्ति नास्ति स्वभावोऽसो, धर्मः स्वपरसंभवः । गुणागुण स्वरूपश्र्व, स्वविभाव गुणैर्भवेत् ।।११।।
The soul is characterized by positive and negative aspects which rise from the assertion of his own qualities and the denial of others' in him. In this way when we look at his innate nature he will be seen as endowed with [perfect] qualities. When his defilement [arising from the contact of karmas] are however perceived he would appear to be deviod of such [perfect] qualities (11).
सुखादिभ्योऽपरस्तथा ।
व्यपदेशादिभि प्रदेश बंन्धतो
मूर्तिः
अमूर्तस्स तदन्यथा ।।१२।।
Although truly speaking, he must be distinct from the states where he is designated [as human, divine, animal, etc.] he must nevertheless be identical with the [changing] states of happiness, etc. Similarly, he has a form when bound by karmic matters and is formless. when he is free from bondage ( 12 ).
[ खण्ड
fea:
जातिगत स चैतक
स स्पादनेकताम् ।
आप्नोति वृत्तिमद्भावे नाना ज्ञानात्मना ततः ॥ १३ ॥
The soul can truly be seen as "non-dual" when one perceives his consciousness in its universal aspect [that is when the objects reflected therein are seen as modifications of consciousness and not distinct from it]. But the same consciousness can be described as "manifold" when one perceives its multiple operation in relation to particular souls (13).
स्वपर्याय नित्ये गुणैरक्षणिकस्तथा ।
क्षणकः शून्यः कर्मभि: आनंदात् अशून्यः स मतः सतां ||१४||
The soul is momentary [if one looks only at its modifications]; it is not momentary however if one perceives its eternal qualities. It can be called empty (śinya) since it is devoid of karmas but the wise would call it "non-empty" also as it is filled with bliss (14).