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:22: Jinabhadra Gani's
[The first The guņin is non-separate from the guņas. Consequently when the guņas are directly perceived, the guņin, too, is certainly realized. If the guņin is really distinct from the gunas, then, such being the case, the guņins such as a pitcher and the like, are not. pratyaksa when only their gunas like colour, which are separate from the guşin, are realized. That which is distinct from another, is not realized even when another, which is separate from it, is realized. As for example, ä pitcher is distinct from a piece of cloth. So, when one is realized, the other is not realized. If it is desired that gunas are to be looked upon as separate from the gunin, then, even when the guņas are realized, the gunin renains uprealized. Hence, when the fault of non-realization is applicable even in the case of pitchers etc., why should the question of nonexistence arise only in the case of the soul, to the effect that “paccakkham jam na ghippai ghado wa” eto ?
There is really no existence of the guņas apart from the substance of which they are the gunas; so, when the gunas of a pitcher are realized, the pitcher, too, is certainly realized. And the case of the soul is parallel.
Furthermore, even though while assuming that the gunas are separate from the gunin, the gunin becomes or does not become pratyakşa (wben the gunas become prutyakşa ), yet the gunin, the soul which is distinct from its guņas such as knowledge, has its existence proved even by your own admission. Anticipating the opinion of the disputant, the author says:
अह मन्त्रसि अत्थि गुणी न य देहत्थंतरं तओ किंतु। देहे नाणाइगुणा सो चिय तेसिं गुणी जुत्तो॥ १३ ॥ (१५६१) Aba mannasi atthi guņi na ya dehatthantaram taö kintu i Dahè nāņāigunā so cciya tèsim guni jutto. 13 (1561)
( 374 Arrastia gutt 7 g i ai yra: fainali
देहे बानादिगुणा: स एव तेषां गुणी युक्तः ॥१३॥ (१५६१)
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