Book Title: Shraman Bhagvana Mahavira Part 3
Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication

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Page 402
________________ 364 Jinabhadra Capi's [The sixth Tava bandhe mokse ca, sã ca na kāryā yatah sphuţa eva 1 Sa-sarire-tarabhavo nanu yah sa bandho moksa iti ॥31411 (1862)] Trans ---313-314 Really speaking, you have not understood the real meaning of the sentences of the Vedas such as “Naha vai sa-sarirasya priyyā -priya yorafahati” etc, and hence your doubt as regards bandha and mokşa (has arisen ). That doubt should no longer be entertained. For, bandha and noksa are nothing but the qualities of having a form and formlessness (respectively). (1861-1862). टीका-व्याख्या-" न हि वै सशरीस्य पिया-ऽपिययोरपहतिरस्ति, अशरीरं वा वसन्तं वा प्रिया-ऽपिये न स्पृशतः" इत्यादीनां च वेदपदानां सदर्थ त्वं न मुणसि । ततो बन्धे मोक्षे च तव सौम्य ! शङ्का, सा च न कार्या, यतो ननु यः सशरीरे-तरभावः स्फुट एवं बन्धो मोक्षश्चेति कथं बका युज्यते ? । एतदुक्तं भवति-" स शरीरस्य" इत्यनेन बाबा-ऽऽध्यात्मिकानादिजरीरसंतानस्वरूपो बन्धः प्रोक्तः, तथा, "अशरीरं वा बसन्तम्" इत्यनेन त्वशेषशरीरापगमस्वभावो मोक्षः प्रतिपादितः। तथा "स एव विगुणो विभुर्न बध्यते" इत्यादीन्यपि पदानि संसारिजीवस्य बन्धमोक्षाभावपतिपादकानि त्वं मन्यसे । तच्चायुक्तम्, मुक्तजीवविषयत्वात् तेषाम् । मुक्तस्व च बन्धाधभावेऽविमतिपत्तिरेवेति । तदेवं भगवता छिमस्तस्य संशयः॥ ३१३-३१४ ॥ (१८६१-१८६२ )। D C.-You have not grasped the real meaning of the Védapadas such as :-"Na ha vai sa-garirasya priya-'priya yorapahati," "Asariram vā vasantam priya priyé na sprzs'atah. And that is why, O Saumya ! you have raised the doubt as regards bandha and mokşa. But, this sort of doubt should not be entertained by you. Por, it is clear that bandha and moksa are nothing but the qualities of sa-sariratva and a-s'ariratra respectively. By the words sašarirasya etc. bandha but the santana of the external, as well which is nothing as internal anddi Jain Education International For Private & Personal Use Only www.jainelibrary.org

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