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Jinabhadra Gani's
[The first
soul, which boat as
same
Moreover, one who ignores the self-evident can be relized by aham-pratyaya, sails in the the one who says that sound is always inaudible. He is, then, resorting to a pakṣābhāṣa (a mock-assertion) which is contrary to direct evidence: His stand is further opposed to valid inference, like one, who may say Nityah sabdah,' (sound is eternal)--the valid inference which will be dealt with hereafter. "I do not
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Further, one who comes forward to say that exist" after previously admitting that I an one having a doubt, is contradicting himself like a Samkhya (a follower of the Samkhya system of philosophy), who may say Anityab karta" (the doer is impermanent). "Acètanaḥ ātmā" (the soul is inanimate) etc.
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Moreover, one, who denies the existence of the soul, which is well-known to children, cow-herds, and women, entertains a belief inconsistent with the popular one and can be compared with the one who says Acandrah śasi" (the moon is devoid of the moon). One, who says "whether I am or I am not" is contradicting oneself like one (my mother is sterile ).
who says: "Matā mè vandhyā"
This view being thus opposed to pratyaksa etc., tu hètu (the cause) is a-siddha (not established) owing to its nonexistence in the pakṣa (subject of inference ).
Besides, this hètu is also anaikāntika (inconclusive), since none of the five pramāņas has any scope so far as the measure of a pala of Mount Himavat and the existence of a piśăca (an evil spirit), are concerned.
Moreover, since the existence of the soul can be proved by inference-a topic to be just discussed, the hètu is viruddha (contrary) too, as it is associated with the vipaksa (dissimilar instance).
The existence of the soul by direct cognizance, is proved in another way also:
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