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Vada ] Canadharavada
521 ha vai" etc. In this sentence, the particle cra' denotes negation, and the particles 'ha' and 'vai' are used in the ablative sense." Sa -sarirasya " means to a soul having a body, and " priya-priyayorapahatirasti” denotes the destrution of happiness and misery. The whole sentence will be interpreted as follows:
Jiva being possessed of a body, has abhāva of sukhoduḥkha. In the same way, Jiva existing in a bodiless state of mokşa, never undergoes snkha-dunkha i. e. As long as soul is encompassed in a body, it has to undergo szukha-dunkha, but as the bodiless muktātmā is free from Karma-good or bad-it is never affected by sukha-duhkha.
In the word “ a-śārira " here, there is a negation of the body and not of the soul. In the expression “ Adhano Dévadattah " the riches are denied to the vidyamānd Dévadatta and not to an a-vidhamāna kharaśpiga. Similarly, here also, the existence of soul is not denied, but only that of body is denied. That which is denied must belong to an existent source, and not to a non-existent source.
Prabhāsa:How could it be believed that which is denied at one place must be found at another
Bhagavāna:- Just as by the word "na-brāhmana' a nonbrahınin like a kşatriya or a varśya is understood, but the absolute abhāva of Brahmaņa as a whole, is not meant. So also, the expression "a-sarira" signifies a bodiless mukta siva of the type of mukta jîva having body, but that does not absolute'y deny the existence of soul. There is resemblance in both owing to the common property of upacara
Moreover, "sarira" does not come in the way of resemblance. As body is mixed with soul like milk and water, it is one and the same, as soul. Thus, by the denial of the particle 'na', the same soul is apprehended at another place, but the existence of soul is never denied thereby. So, the word 'a--Sarira' denotes nothing but jiva which is vidya māna like Dévadatta, and not a-vidyamāna like kharas'rniga, 11 469-470 41 (2017-2018)
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