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Jinabhadra Gani's
[The first प्रत्यक्षेणैव निश्चित्य, सूर्येऽपि तां तथैव प्रमाता साधयतीति युक्तम् । न चैवमत्र कचिदपि दृष्टान्ते जीवसत्वेनाविनाभूतः कोऽपि हेतुरध्यक्षेणोपलक्ष्यत इति । अतो न सामान्यतोदृष्टादप्यनुमानात तगतिरिति ॥ ३ (१५५१) ॥
D. C.-It is no use arguing that the existence of the soul can be established by an anumāna which is ordinarily met with, as in the case of the motion of the Sun. To put it explicitly, the Sun is in motion; for, it reaches another region, as is the case with Davadatta. As regards the Sun, this inference is valid, since we distinctly see that Devadatta, who is here a drştāntadharmin i. e., serving as an illustration, goes like the Sun, to another country after he has resorted to motion. But as far as the soul is concerned, no linga (also known as hètu ) which is inseparably connected with the soul, is directly perceived in any drstanta, (example) whatsoever. Thus, the sāmanyatodrsta anumāna is of no avail here.
The existence of the Soul cannot be proved by -āgama. (seriptural authority):
नागमगम्मो वि तओ भिजइ जं नागमोऽणुमाणाओ। न य कासइ पञ्चक्खो जीवो जस्सागमो वयणं ॥४॥ (१५५२)
Nāgamgammo vi taö bhijjai jam nāgamo’ņumāņāöl Na ya kāsai paccakkho jivo jassāgamo vayaṇam, 4 (1552)
[नागमगम्योऽपि सको भिद्यते यद् नागमोऽनुमानात् । न च कस्यचित् प्रत्यक्षो जीवो यस्यागमो वचनम् ॥४॥ (१५५२)
Nāgamagamyo'pi sako bhidyate yad nāgamo'numānāti Na ca kasyacit pratyakso jivo yasyāgamo Vacanam. 4 (1552)]
Tratis.-4. It (the soul) is not even within the range of āgama ( scriptural authority ); for, āgama is not (quite) distinct from anumāna. Moreover, the soul is not pratyaksa (directly perceptible) to any one whose word is igama. (1552)
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