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Vada ] Ganadharavāda
: 179: remembering the past incident-etc., would be abolished. Again, if the soul which is the abode of knowledge such as a number of past allusions etc, were believed to have been related to the pariņāma in the form of vijñāna, then also, the law of pratityavritti would be violated. For, by believing so, the Soul is taken as related to the parinama.
Thus, in case vijñāna is accepted as kşanika, all the above mentioned faults would arise. But if the Soul possessing vijñāna which is produced anyhow in the form of substance or in any other new equivalent form, and which has already ceased' to exist as vijñāna, the faults ennumerated above would never arise. This proves that atman that has utility, stability, and productivity for the sake of all vyavahāra is undoubtedly distinct from body. For, such an ātman possesses various matijñāna-bhèdas produced from various types of diminutions and relaxations of the matijñāna itself. These bhedas are kşaņika on account of their wavering nature, and they are everlasting on account of their substantiality.
Again, by means of implication, the soul manifests various types of jñana e. g. śruta (ascertained by intellect), avadhi ( applied by intellect), and manahparyāya (mental perception ) etc., are respectively produced from the knowledge ascertained, applied, and perceived by mind. 130-131-132 (1678-1679-1680)
The Kavala jñāna or Absolute Knowledge is attained only when all its interruptions are warded off.
निचो संताणो सिं सव्वावरणपरिसंखए जं च । केवलमुदियं केवल भावेणाणंतमविगप्पं ॥१३३ ॥ (१६८१) Nicco santāạo sim savvāvaranaparisamkhad jam ca i Kovalamudiyam kòvalabhāvèņāŋantamavigappam, 133" (1681) [lact: Trana: gat gelateritud tai
ogled nararanfeng Il 823 11 (8668)
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