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311
Vada ]
Canadharavada It knows neither the external attributes like pride etc. nor does it recognize its own internal self, on account of jñāna being the property of prakriti which is acetana here. So, the statements such as stated above, assert the absolute abhäva of bandha and moksa between jîva and Karma.
On the other hand, sentences, such as, "na ha vaz" etc., would mean quite the reverse (according to you). They assert that there is no abhāva of priya, and a-priya, to one having sarira, -while the a-sarîri ātman is never touched by them. Since the external, as well as, internal anādi sariras are santānayukta, the samsāri jivas are not deprived of the experiences of sukha and duḥkha, while the a-s'ariri ātman is never touched by sukha and duhkha on account of the absolute abhäva of its karana Karman. Thus, these Vedapadas are inclined to assert the existence of bandha and moksa.
Such sentences have given rise to your doubt, which is not at all proper. Your interpretation of the sentences is not correct. I, therefore, give you their real interpretation. Please listen carefully
तं मनसि जइ बंधो जोगो जीवस्स कम्मुणा समयं । yaa tos at Ph a aà 1? Il 349H (8 604) Tam mannasi jai bandho jogo jîvassa kammuṇā samayami Fuvvam paccha jivo kammam va samam va te hojjā ? 1125711 (1805)
[त्वं मन्यसे यदि बन्धो योगो जोवस्य कर्मणा समकम् ।
पूर्व पश्चाजीवः कर्म वा समं वा ते भवेताम् ? ॥ २५७ ॥ (१८०५) Tvam manyase yadi bandho yogo įîvasya karmapā samakamı Pūrvam paścājjivaḥ karma vā samam vă te bhavetām ? 1125711]
Trans.—257 If you believe that bandha is the union of jiva with Karma, will the jiva be produced first and then Karma, 2Karma be produced first, and then jiva, or both to gether? (1805)
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