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Gapadharavada
503
कृतं भवेत्, यथा दहनेन धूमः, व्यापकानि वा जीवत्वस्य करणानि यदि भवेयुः, यथा शिशपाया वृक्षत्वम्, तदा करणनिवृत्तौ भवेज्जीवत्वनिवृत्तिः, Tensfa-quafazat qu-faqqadì:; a Gaztea, Alzetenenfaपारिणामिकभावरूपत्वेनाकृतकत्वात् । व्याप्य – व्यापकभावोऽपीन्द्रियाणां शरीरेणैव सह युज्यते, उभयस्यापि पौळिकत्वात्, न तु जीवत्वेन, जोब स्यामूर्तत्वेनात्यन्तं तद्विलक्षणत्वात् । तस्मान करण निवृत्तावप्यनिवृत्त मेव मुक्तस्य जीवत्वमिति ।। ४४६ ॥ (१९९४) ॥
D. C. Bhagavāna:-Your statement is absolutely fallacious. Just as drayatva and a-murtatva are the innate characteristics of a soul, and just as that genesis of jiva never exists in condition in a genesis having contrary characteristics a-dravyatva and a-mūrtatva, jivtva is also the innate and natural characteristic of jiva, and that genesis of jiva never exists in a genesis having opposite characteristics. Consequently, in the state of muktātmā, jîva does never beonme a-jiva
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Just as a free soul never attains the condition of a-dravyatva and murtatva, it never reaches a life-less state leaving aside its own innate living characteristics. For, if it leaves its own svabhāva, the sky and molecules will also leave their innate characteristics and accept the unnatural tendency.
Prabhāsa: If it is so, how do you explain your statement that muktātmā is a-jiva like ākāśa, on account of the abhāva of sense-organs.
Bhag avana:--The statement was made by me only to refute the opponent's view. In doing so, the reason has alreddy been explained, but this argment does not lead to prove mu klātmā to be lifeless, as there is no pratibaudha for it. For, if jîvalva is established by the existence of indriyas, it goes without saying that in absense of sense-organs, jiva will also be absent, as in the cases of fire and smoke, and Asoka and vṛkṣatva. But it does not happen actually. The sense-organs
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