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Vāda ] Gạ&dharavada
: 157 : आगमश्चोपपत्तिश्च संपूर्ण दृष्टिकारणम् । अतीन्द्रियाणामर्थानां सद्भावप्रतिपत्तये ।।१।। इति ॥११२।। (१६६०)
D. C.-Since jiva remembers an object perceived by all the sense-organs, jiva should be distinguished from indriyas. From five different persons possessing five different vijñānas such as sparśa, rasa etc., according to their will, a sixth purusa having all the five vijñānas together, is distinguished. In the same way, the Soul that possesses the cognizance of all the five sense-organs, should be distinguished from each of the five sense-organe, In short, one who is the only anusmartā of the objects cognized, is distinguished from those by means of which the objects are perceived.
An objection may be raised at this point, that like five different puruşas having five different vijñānas such as sabda, rasa, etc., the five indriyas should also possess the power of cognizance. For, if they have no cognizance, the argument stated above would be a-siddha. But the contention is not valid. For, there would be no difficulty in this case by reason of the adjective " icchāvasāt.” Indriyas are not supposed to have any sort of desire. Or, by way of the co-operative cause the reason of perception lies in indriyas, and bence, there is no harm, if indriyas were metaphorically believed to be jßāna itself. Or, say, this illustration is nothing but a means to an end, Consequently, for the recognition of objects which are atîndriya ( beyond perception ), āgama and yukti are the only resorts. For, it is said,
Agamaśco'papattiśca sampūrņam dristikāraṇam;
Atindriyāņāmarthānām sadbhāvapratipattayd. A few more inferences are laid down in support of the distinction of Soul, विण्णाणंतरपुव्वं बालण्णाणमिह नाणभावाओ।
E raamigoe gaavi erfeuill 383 11 (688)
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