Navya Kammagantha v5.p14

v5.p14

ha
viśuddha tatva mānā hai | samayaprābhṛta meṃ ātmā (jīva ) ke svarūpa kā nirdeśa karate hue rasāhi paṃvara avyakta aura cetanā guṇa vālā batalāyā hai| vardhāpi tasvārtha sūtra meṃ jīva ko upayoga lakṣaṇa bālā likhā hai parantu isase ukta kathana kā hī samarthana hotā hai| kyoṃki jñāna aura darśana ye cetanā ke bheda haiṃ | upayoga śabda se inhīṃ kā bodha hotā hai |
jīva ke sivāya anya jo padārtha haiṃ, jinameṃ jñāna darśana nahīṃ pāyā jātā, unheṃ ajība kahate haiṃ| jar̤a, acetana yaha ajīva ke nāmāntara haiṃ| vaijñānikoṃ ne aise jar̤a padārthoṃ kī saṃkhyā aneka batalāī hai | parantu jainadarśana meṃ vargīkaraṇa karake aise padārtha pām̐va batalāye haiṃ| jinake nāma haiṃ--- dharma, adharma, ākāśa, kāla aura udgala | inameṃ vaijñānikoṃ dvārā batalāye gaye saba padārtho itvoṃ kā samāveśa ho jātā hai| ukta pām̐ca tatvoṃ ke sātha jīva ko milāne se chaha tatva hote haiṃ| ina chaha tatvoṃ ko chaha dravya kahate haiṃ|
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ukta chaha dravyoṃ meṃ se dharma, adharma, ākāśa aura kāla ye cāra dravya sadā avikārī māne gaye haiṃ| nimittavaśa inake svabhāva meṃ kabhī bhī vipariṇāma — vikāra nahīṃ hotā hai kintu jova aura pudgala ye do dravya aise haiṃ jo vikāroṃ aura avikārī donoṃ prakāra ke hote haiṃ | jaba ye anya dravya se saṃśliṣṭa rahate haiṃ taba vikārī hote haiṃ aura isake abhāva meṃ adhikārī hote haiṃ| isa hisāba se jīva aura pudgala ke dodo bheda ho jāte haiṃ | saṃsārī aura mukta, ye jīva ke do bheda haiṃ tathā aṇu aura skandha, ye pudgala ke do bheda haiṃ| jīva mukta avasthā meṃ avikārī hai aura saṃsārī avasthā meṃ vikārī | pudgala aṇu avasthā meṃ avikārī aura skandha avasthā meṃ vikārī | tātparya yaha hai ki jīva aura pudgala jaba taka anya dravya se saṃśliṣṭa rahate haiṃ taba taka usa saṃśleṣa ke kāraṇa unake svabhāva meṃ vipariṇati huā karatī hai | isa

(17) The pure element is considered to be the soul (Jiva). While describing the nature of the soul from the beginning of time, the Rasahis have described it as being without form and possessing the quality of consciousness. Furthermore, the Tattvartha Sutra describes the soul as having the characteristic of use, but this supports the aforementioned statement. Because knowledge and perception are aspects of consciousness. The word "use" refers to these. Except for the soul, other substances that do not possess knowledge and perception are called non- soul (Ajeev). Inert, unconscious are synonyms for non-soul. Scientists have described many such inert substances. But Jain philosophy classifies and describes five such substances, namely: Dharma, Adharma, Akash, Kal, and Udgal. All the substances described by scientists are included in these. Combining the soul with the aforementioned five elements results in six elements. These six elements are called six substances (Dravyas). Out of the aforementioned six substances, Dharma, Adharma, Akash, and Kal are considered to be eternally unchanging. Their nature never undergoes transformation or change due to any cause. But the soul and Pudgal are two substances that are both changeable and unchanging. When they are associated with other substances, they are changeable, and in their absence, they are unchanging. According to this, the soul and Pudgal have two divisions each. The worldly and the liberated are the two divisions of the soul, and the atom (Anu) and the aggregate (Skandha) are the two divisions of Pudgal. The soul is unchanging in its liberated state and changeable in its worldly state. Pudgal is unchanging in its atomic state and changeable in its aggregate state. The implication is that as long as the soul and Pudgal remain associated with other substances, their nature undergoes transformation due to that association. This...