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: 10: Jinabhadra Gani's
[ The first न हि दृष्टः श्रुतो ना कोऽप्यर्थ आत्मनमन्तरेण नोपपद्यते, यबलात् तं साधयामः। तस्मात् सर्वप्रमाणविषयातीतो जीव इति तब बुद्धिः, भावोपलम्भ. कप्रमाणपञ्चकविषयातीतत्वात् प्रतिषेधसाधकाऽभावाख्यषष्ठप्रमाणविषय एव जीष इत्यर्थः । इति पूर्वपक्षः ॥५ (१५५३) ॥
D. C-The fact that the 'āgamas of the various expounders of religion, are opposed to one another, justifies one to doubt the existence of the soul, rather than to admit it. For instance, some of the āgamas propound the non-existence of the soul.
To cite an example, the Nāstikas-the atheists--hedonists
Bay:
« Etāvān dva loko'yam yāvān-indriyagocaraḥ 1 Bhadrè ! vrkapadam paja yad vadanti bahuśrutān."
This means :- This world is only as much as is within the range of the senses. My good lady I see the foot-prints of the wolf. Highly-learned individuals also say so.
Bhatta, too, says.
" Vijfānaghana dvaitabhyo bhotd bhya, samutthāya tanydväpuvinaśyati, na oa prótyasañjnā'sti."
This means :--This material body which is nothing else but consciousness, after having been generated from the five elements, is dissolved into them, and there is no clear conception for future life.
Sugata says: “ Na rupam bhikṣavaḥ | pudgalah" This means :-0 saints I rüpa (form) is not a soul.
In the āgamas, we come acro88 passages which admit the existence of the soul. For instance, in the Veda, we hear -
“ Na hi vai sa-sartrasya priyapriyayorapabatirasti, &dari ruum rā vasantam priyāpriyè na sprišatah."
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