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Vada ] Ganadharavāda
:11. शयम्-असन्दिग्धं स्यात् ? न कश्चित् , सर्वसंशय एव तस्य स्यादित्यर्थः, आत्मास्तित्वनिश्चयमूलो हि शेपवस्तुनिश्चय इति भावः। अहम्प्रत्ययग्राह्यं च प्रत्यक्षमात्मानं निढुवानस्य "अश्रावणः शब्दः" इत्यादिवत् प्रत्यक्षविरुद्धो नाम पक्षाभासः, तथा वक्ष्यमाणान्मास्तित्वानुमानसद्भावाद् “नित्यः शब्दः” इत्यादिवदनुमानविरुद्धोऽपि । तथा “अहमस्मि संशयी" इति प्रागभ्युपगम्योरत्र "नामि" इति प्रतिजाननस्य साङ्ख्यस्यानित्यः कर्ता, अचेतन आत्मेत्यादिवदभ्युपगमविरोधः । बालगोपालाङ्गनादिप्रसिद्धं चात्मानं निराकुर्वतः "अचन्द्रः शशी" इत्यादिवल्लोकविरोधः। “अहं नाहं वा" इति गदतो "माता मे वन्ध्या " इत्यादिवत् स्ववचनव्याहतिः। एवं च प्रत्यक्षादिबाधितेऽस्मिन् पक्षेऽपक्षधर्मतया हेतुरप्यसिद्धः। हिमवत्पलपरिमाणादौ पिशाचादौ च प्रमाणपश्चकाभावस्य प्रवृत्तेरनैकान्तिकोऽपि, वक्ष्यमाणानुमानप्रमाणसिद्धे चात्मनि विपक्ष एव वृत्तेविरुद्धश्चेति ।। ९ (१५५७) ॥
D. C.--If, after all, there is no one like a soul to entertain a doubt, who can have a doubt as to whether I cxist or I do not exist? Doubt is a guna. ( an attribute ) known as vijnana ( knowledge ), and the guna has no separate existence from its gunin (one having an attribute).
The body cannot become the gunin of doubt; for it is murta (corporeal) and jada (inanimate), whereas, knowledge is amūrta (in-corporeal) and bodha-rūpa (an embodiment of consciousness ).
The guna and its gunin cannot have an unlike nature; otherwise, akasa (space) will become a gunin of rupa (colour etc).
Furthermore, Gautama ! how can he, who is not sure about his own existence,-who has no self-confidence-say anything definitely about the rest, such as karma-bandha ( bondage and amalgamation of karmans and moksa ( liberation ), etc, and also about a ghata (a pitcher ), pata (a piece of cloth), and the like ? The answer is obvious that he cannot. For, the decision regarding all things depends upon the decision arrived at, in the case of the soul.
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