________________
Vada] Gañadharavada
:28: Atha manyasè'sti guņi na ca ddhārthāntaram sakah kintu ! Dehe jinānādigunān sa dva tesam guni yuktah 13 (1561)].
Trans.-13. You may believe that there is the gunin, but that it is not distinct from a body. The gliņas like knowledge etc., are observed in a boly; so that (body) alone is fit to be their gunin. ( 1561)
टीका-अथ मन्यसे अस्त्येव ज्ञानादिगुणानां गुणी, नैव तं प्रत्याचक्ष्महे, एतत् तु नाभ्युपगच्छामो यत्-"देहादर्थान्तरं तकोऽमौ" इति, किन्तु देह एव ज्ञानादयो गुणाः समुपलभ्यन्ते, अतः स एव तेषां गुणी युक्तः, यथा रूपादीनां घटः। प्रयोगः-देहगुणा एव ज्ञानादयः, तत्रैवोपलभ्यमानत्वात् , गौर-कृश-स्थूलतादिवदिति ॥ १३ (१५६१)॥
D. C-It may be that you admit that there is a guņin for the guņas like knowledge, etc., but you may refuse to believe that this guņin is something else than a body. That is to say, you look upon the body itself as the gunin in question, since the guņas such as knowledge etc., are found in the body only. For example, colour is seen in a pitcher, and hence its guņin is a pitcher. The underlying argument is this:
Knowledge etc, are the guņas of a borly, because they are observed, there and there only, like other attributes of the body, such as its whiteness, emaciation, fatness etc.
The answer is : नाणादओ न देहस्स मुत्तिमत्ताइओ घडस्सेव । तम्हा नाणाइगुणा जस्स स देहाइओ जीवो ॥ १४ ॥ (१५६२)
Naņadaö na dabassa muttimattājö ghadassèva ! Tamha nāņāiguņā jassa sa dèhāiö jivo. 14 (1562)
[ ज्ञानादयो न देहस्य मूर्तिमत्त्वादितो घटस्येव ।
तस्माज्ज्ञानादिगुणा यस्य स देहाधिको जीवो ॥ १४ ॥ (१५६२)
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