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Vada ]
Gayadharavada
525
like ghata etc. nor are they produced like lightning etc. The moon-light and sun-shine obscured by clouds are not said to have been produced, when the obstruction of the clouds has been removed. They are only said to have been manifested in a particular way.
Still however, jñana and sukha of a muktatma could easily be considered as a-mutya by virtue of their being kritaka. Because, at every time, when jheya vanishes, jñana is also vanishing and sukha also comes into existence in various forms at various times So, there is no difficulty in taking both of them to be a-nitya to a certain extent, as all objects like soul, sky, ghata, and papa etc are susceptible to upada, vyaya and dhraya after all. ॥ 466 ॥ (2014)
Establishing the existence of mokṣa and mokṣa-sukha by the help of Veta-vacanas, the author proceeds
नह वह ससरीरस्य पिय-ऽपियावहतिरेवमादि व जं । तमोक्खे नासम्म व सोक्खाभावम्मि व न जुत्तं ||४६७॥ (२०१५) Na ha vai sasarirassa ppiya'-ppiyāvahatir évamādi va jam ī Tadamokkhè nāsammi va sokkhābliavammi va na juttam 467 [ न ह वै सशरीस्य प्रिया - मियापहतिरेवमादि वा यत् ।
तदमोक्षे नाशे वा सौख्याभावे वा न युक्तम् ।। ४६७ || (२०१५) Na ha vai sa-sarîrasya priyā-priyāpahatirévamādi vā yatı Tadamoksē nāśē vā saukhyabhāve vā na yuktam
467 || (2015) 1 Trans ---467 (The sentence of Vedas that ) “One having body has no likes and dislikes ttc" would become worthless in ( case of) accepting the negation or destruction of mokṣa and absence of absolute) happiness. (2015)
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टीका- "न ह वै सशरीरस्य प्रिया ऽभिययोर पहतिरस्ति" "अशरीरं वा वसन्तं प्रिया-प्रिये न स्पृशतः " इति च यद् वेदोक्तम्, तदप्यमोक्षे मोक्षाभाव - जीव-कर्मणोवियोगेऽनभ्युपगम्यमान इत्यर्थः तथा “ मतिरपि न प्रज्ञायते " इति वचनाद् मुक्तावस्थायां सर्वथा नाशे वा जीवस्याभ्युपगम्यमाने, सच्चैवामुक्तात्मनः सुखाभात्र इष्यमाणेन युक्तं माझोति- अभ्युपगमविरोधस्तवेत्यर्थः । अनेन हि वाक्येन किक यथोक्तो मोक्षः, मुक्तौ च निष्कर्मणो
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