________________
Jinabhadra Gani's
[The first Thereafter, when he hears" bring a ghata" he begins to reflect: None else but an object whose belly is round and extensive, etc., is styled as ghata; for, the word ghata is reserved for this object only-a laot noticed in the shop of & potter. I hear the word ghata; so, I should bring an object of that very kind, viz., one which is round, extensive eto. Having 80 inforred, he brings a 'ghata'. Hence, it will be seen that the sābda pramāņa which is associated with an object that is seen, is not separate from anumāna.
To think of the soul, the word 'goul' is not used for any other object but the body. Had it been, however, so used, one would have been convinced about the existence of the soul
The sābda pramāņa associated with unseen objects like heaven, hell etc., is also, really speaking, not separate from anumāna. For, the knowledge connected with unseen objects such as heaven, hell, and the like is pramăņa, as it comes from an āpta,-a reliable personage whose word is true—& fact notioed when he predicted a lunar eclipse, a solar eclipse, and so on. Thus, here, too, the validity or truth rests upon inferenoe.
There is none to whom the soul is an object of direct perception. Had there been any one of that type, his word would have been looked upon as agama, and on the basis of this āgama, the existence of the soul would have been admitted.
Besides,
जं चागमा विरुद्धा परोप्परमओ वि संसओ जुत्तो। सचप्पमाणविसयाईओ जीवो त्ति तो बुद्धी ॥५॥ (१५५३) Jam cāgamā viruddhā paropparamað vi samsaö jutto 1 Savvappamāņavisayāiö jivo tti to buddhi. 5 (1558) [ यच्चागमा विरुद्धाः परस्परमतोऽपि संशयो युक्तः।
सर्वप्रमाणविषयातीतो जीवोऽस्ति ततो बुद्धिः॥५॥ (१५५३)
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org