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Vada ]
Gaṇadharavāda
465
indriyas, and the existence of which has already been established been means of anumanas and other evidences. This soul has already by accepted by Vayubhuti as more nitya than dravya on account of its power of remembering its (previous) existence etc. You too, shall have to accept its nityatva, that the fault of exclusive nityatva lleged by you, does not arise. ॥ 408 ॥ ( 1956 )
SO
And,
न य एगो सत्रगओ निक्किरिओ लक्ग्वणाइभे आओ । कुंभादर व्व बहवो पडिवज्र तमिदभूइ व्व ॥ ४०९ ॥ (१९५७)
Na ya ego savvagao nikkirio iakkhaṇāibheão Kumbhādau vva bahavo padivajja tamindabhūi vva ||409 (1957) [ न चैकः सर्वगतो निष्क्रियो लक्षणादिभेदात्
कुम्भादय इव बहवः प्रतिपद्यस्व तदिन्द्रभूतिरिव ।। ४०९ ।। (१९५७) Na caikah sarvagato niskriyo laksanādibhedat Kumbhādaya iva bahavah pratipadyasva tadinadribhūtiriva »409|||
Trans. -- 409 It is neither one, nor all-pervading, nor inactive. Like Indrabhūti, believe it as many ( in number ) like 1 ghata etc. by reason of various characteristics ( 1957 )
टीका- न चास्माभिरेक आत्मेष्यते, किन्तु बहवः - अनन्ताः । कुतः ? | लक्षणभेदात् । उपयोगलक्षणो हि जीवः, स चोपयोगो राग-द्वेष- कषायविषयाध्यवसायादिभिर्भिद्यमान उपाधिभेदादानन्त्यं प्रतिपद्यत इत्यनन्ता जीवाः, लक्षणभेदात् घटादिवदिति । तथा, न सर्वगत आत्मा, किन्तु शरीरमात्रव्यापकः, तत्र तद्गुणोपलब्धेरित्यादिशब्दोपातो हेतुः स्पर्शनवदिति दृष्टान्तश्च । एवं न निष्क्रिय आत्मा, भोक्तृत्वात्, देवदत्तवदिति । तदेतदिन्द्रभूतिप्रथमगणधरवत् प्रतिपद्यस्वेति ॥ ४०९ ॥ (१९५७)
3
D. C.—According to us, Soul is not one, but infinite in + Vide Chap Ill.
59
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