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:08: Jinabhadra Gani's
[The first to know them i. O., ceases to exist as knowledge of these objeots. This is here looked upon as its destruction. The sum and substance is this:--
When the soul comes to know any object, it is said to have been produced from that object; but, when it ceases to think of it and directs its attention somewhere else, it is said to bave perished; for, the object with which it once identified itsell, has perished.
Does the soul perish entirely in this way? The answer is in the negative as suggested in the following verse -
पुष्वावरविण्णाणोवओगओ विगम-संभवसहावो। विण्णाणसंतईए विण्णाणघणोऽयमविणासी ॥४७॥ (१५९५) Puvvăvaravingāgovaögaö vigama-saħbhavasahāvo I Vinnāpasantald vionānaghano'yamavināsi. 47 (1595) [ पूर्वा-ऽपरविज्ञानोपयोगतो विगम-संभवस्वभावः ।
विज्ञानसंतत्या विज्ञानघनोऽयमविनाशी ॥४७॥ (१५९५) Porvā'para-vijñānopayogato vigama-sambhava svabhāvah | Vijfānasantatýā vijñānaghano'yamavinašī, 47 (1595) ]
Trans.--47. This vijfānaghana (the soul) has the nature of destruction and that of origination, on account of the (corresponding ) upayogas being associated with the previous vijfāna and the subsequent one. It is immortal owing to the continuity of vijñāna. (1595)
टीका-एक एवायमात्मा त्रिस्वभावः । कथम् ? इत्युच्यते-अर्थान्तरोपयोगकाले पूर्वविज्ञानोपयोगेन तावदयं विगमस्वभावो विनश्वररूपः, अपरविज्ञानोपयोगस्तु संभवस्वभाव उत्पादस्वरूपः, अनादिकालप्रवृत्तसामान्यविज्ञानमात्रसंतत्या पुनरयं विज्ञानघनो जीवोऽविनष्ट एवावतिष्ठते । एवमन्यदपि सर्व वस्तूत्पाद-व्यय-ध्रौव्यस्वभावमेवावगन्तव्यम्, न पुनः किमपि सर्वधोत्पद्यते, विनश्यति चेति ॥ ४७ (१५९५)॥
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