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

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Page 569
________________ Vada | Ganadharavāda 531 'santam' means a soul exisitng ( in the mukta statc ). Or, take ava' as a particle and 'santam' meaning ( a soul ) characterised by the qualities of, knowledge, etc. (2020) टोका-'वा' इत्यथवा, ‘वाव' इत्यय शब्दो निपातः, स च वाशब्दार्थः । ततश्चाशरोरं सन्तं भवन्तं मुक्तौ विद्यमानं जीवं प्रीया-ऽमिये न स्पृशतः, वाशब्दात् सशरीरमपि वीतरागं न ते स्पृशतः । यदिवा, 'वसन्तम् ' इत्यन्यथा व्याख्यायते-" बुज्ज्ञाऽव त्ति वेत्यादि" " वा " इत्यथवाऽयमर्थः । " वाव संतं ति" रक्षण-गति-प्रोत्यादिवेकोनविंशतावर्थेष्ववधातुः पठ्यते । गत्यर्थाश्च धातवो ज्ञानार्था अपि भवन्ति । ततश्चाहविनेय ! बमेवं बुध्यस्व ! किं तत् ? इत्याह-अशरीरं मुक्त्यवस्थायां विद्यमानं जीवम् अथवा, ज्ञानादिभिर्गुणविशिष्टं सन्तमित्याह ब्रूते, प्रियाऽपिये न स्पृशतः: वाशब्दात् सशरीरमपि वीतरागमिति तथेवेति ॥ ४७२ ॥ (२०२०) (.-The expression “ za vasantam could be dissolved as t'az'ı cantan the particle väva meaning "or" and santam meaning a bodiless jiva existing in the moksa state. The word vāra here, will signify that sukha-dvḥkha do not touch not only a bodiless jiva existing in a moksa state, but also the dispassionate ascetics having bodies. Or, the expression could be dissolved as vã ava santam also. The prefix az'a has nineteen differənt meanings such as to protect, to go, to love etc. Since a root signifying motion signifies knowledge also, a bodiless soul existing in the mukta state, and characterized by the qualities of cognizance etc, is not affected by sukha-duhkha Here also, the word 'va' brings in the dispassionate sa-déha ascetic. 1 472॥ ( 2020 ) The opponent asks न वसंतं अवसंतं ति वा मई नासरीरगहणाओ। फुसणाविसेसणं पि य जओ मयं संतविसयं ति ॥ ४७३ ॥ (२०२१) Na vasantam a-vasantam ti vă mai năsariragahanao Phusarāvisésapam pi ya jaö mayam santavisayam ti 11473W (2021) Jain Education International For Private & Personal Use Only www.jainelibrary.org

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