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524
Jinabhadra Gani's
[ The eleventh
नित्यत्वं स्यात् । न हि घनपटळापगमे चन्द्रज्योत्स्नाया. सूर्यममाया वा तिरोभावमात्रनिवृत्तौ कृतकत्वम्, अभूतप्रादुर्भावो वा वक्तुं युज्यत इति ।
सुखे
अथ तेनाविर्भूतेन विशिष्ठेन रूपेण कृतकत्वादनित्ये सिद्धस्य ज्ञानप्रतिक्षण च पर्यायरूपतया ज्ञेयविनाशे ज्ञानस्य विनाशात्, सुखस्यापि मतिसमयं परापररूपेण परिणामादेतयौर नित्यत्वमुच्यते । तर्हि सिद्धसाध्यता, इति दर्शयति-" उपाय - द्विईत्यादि" इत्थमात्माऽऽकाश - घटादिरूपस्य सर्वस्यापि वस्तुस्तोमस्य स्थित्युत्पाद- प्रलयस्वाभाव्याभ्युपगमात् । सिद्धसुख ज्ञानयोरपि कथञ्चिदनित्यत्वाद् नायं तदनित्यत्वापत्तिलक्षणो ऽस्माकं दोप इति ॥ ४६६ ।। (२०९४)
D. C. Prabhāsa:--Jnāna and sukha of a siddha being. are a-nitya firstly because they are produced by means of the painful observance of penances etc, and secondly, because they are susceptible to production, like ghata.
Bhagavāna:--Your argument is absolutely
unfounded. Q Prabhāsa! Jnana and sukha of a muktātmā would be a nitya only if they vanished. By means of jñānāvaraņas, jñāno would be obscurad and hence destroyed and with the rise of sinful deeds, sukha would vanish. Both these obstructions jñānāvaragas and papa-karmas are bound by the hétus of mithyatva etc, muktātmā being free from such hétus, it is free from jñāuāvaraṇas and papa-karmas also. Consequently, its jnana and sukha do not meet destruction, and hence they are never called a-nitya.
Secondly, all the qualities of cétana are not a-nilya Dravyatva and a-mūrtatva are nitya. Therefore, the argument that jñana and sukha are a-nitya because they happen to be cétana-dharmas, is anékāntika Similarly, the hétu of kṛitakatva etc is also anékäntika. Indestructiblity of ghaţa is a-siadha inspite of its being kitaka. This hétu is a siddha also, because jnana and sukha of a siddha being, are natural. Since there is no reason for the existence of avaranas and badhas, that which is in obscuri, becomes manifest Thus, they are not factitious
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