Shraman Bhagvana Mahavira Part 3

SR No.: 008004
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 586
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

Page 207

Vada ] Ganadharavāda
..169 प्रतिनियतं बन्धनं निवन्धनमालम्बनं यस्य तदेकवन्धनं ज्ञानम् , अतः कथमशेषवस्तुस्तोमव्यापिनी क्षणिकतामवबुध्येत ? । अपि च, एकालम्बनत्वेऽपि यद्यशेषपदार्थविषयाणामपि ज्ञानानां युगपदुत्पत्तिरिष्यते, आत्मा च तदर्थानुस्मर्ता, तदा स्यादशेषपदार्थक्षणिकतापरिज्ञानम् । न चाशेषार्थग्राहकानेकज्ञानानां युगपदुत्पत्तिरिष्यते ।
किञ्च, तदेकमप्येकार्थविषयमपि च विज्ञानं सर्वपदार्थगतां क्षणिकतामज्ञास्यदेव यद्युत्पत्त्यनन्तरध्वंसि नाभविष्यत् । अविनाशित्वे हि तदवस्थिततयोपविष्टं सदन्ममन्यं चार्थमुत्पत्त्यनन्तरमुपरमन्तं दृष्ट्वा “ सर्वमेवास्मद्वर्जमस्मत्सजातीयवर्ज च वस्तुक्षणिकमेव" इत्यवबुध्येत, न चैतदस्ति । कुतः ? इत्याह-" एगंतेण खणियं चेति" यस्य च बौद्धस्यैकान्तेन क्षणिक क्षणध्वंस्येव विज्ञानं, न पुनश्चिरावस्थायि, तस्य कथं सर्ववस्तुगतक्षणिकतापरिज्ञानं स्यात् । तस्मादक्षणिकमेव प्रमाज्ञानमेष्टव्यम् । तच्च गुणत्वादनुरूपं गुणिनमात्मानमन्तरेण न संभवति। अतः सिद्धः शरीराद् व्यतिरिक्त आत्मेति ॥१२६ ।। (१६७४)
D. C.-According to the theory that there is one and only one continuous range of vijñāna to all living beings, the Bauddhas believe that vijñāna is oka (one ) and asahāya ( independent), and hence, it can never recognize all objects, as all objects would become kşanika according to that theory. Saugatas (Bauddhas), however, try to establish sarvaksanikatavijñāna by the help of statements such as “all that exists is ksanika" and " all samskāras, are ksamika" etc. Now, jhana having all-pervading kşaņiktā is not possible at all. For, if one were able to produce such jfāna in presence of all objects in the universe, then only it could be apprehended that all these objects are kşanika. But jõāna oould never be produced by means of all those objects in that manner. For, how could kşanikatā extended to all objects, be recognized when jñāna resorts to one and only one alambana? In such cases, if all jñānas of all objects were taken to have been produced at the same time, and if ātman were accepted as the anusmarta of
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