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Ganadharavāda
Desirous of arriving at a conclusion, the author says:—
इय तुह देसेणायं पञ्चक्खो सव्वहा महं जीवो । अविश्यमाणत्तणओ तुह विष्णाणं व पडिवजा || १५|| (१५६३)
Iya tuha dèsèṇāyam paccakkho savvahā maham jīvot Avihayanānattana tuha vinnānam va padivajjā. 15 (1563)
[ इति तच देशेनायं प्रत्यक्षः सर्वथा मम जीवः ।
अवितज्ञानत्वतस्तव विज्ञानमिव प्रतिपद्यस्व ॥ १५ ॥ (१५६३) Iti tava dèsènāyam pratyakṣaḥ sarvathā mama jīvaḥl Avihatajñanatvatastava viñanamiva pratipadyasva. 15. (1563)]
:25:
Trans.-15. Thus this (soul) is partially pratyaksa to you and entirely to me, as is the case with your knowledge, owing to (my ) knowledge being unobstructed (infinite ). ( So) accept (the existence of the soul). ( 1563).
टीका - इत्येवम् उक्तप्रकारेण स्वशरीरे तवापि देशतः प्रत्यक्षोऽयमात्मा, छस्थत्वेन भवतः सर्वस्यापि वस्तुनो देशविषयत्वात्, घटवत्, तथाहिसर्वमपि स्व- परपर्यायतोऽनन्तपर्यायं वस्तु, छद्मस्थश्च प्रत्यक्षेण साक्षात् तद्देश मिव गृह्णाति । प्रत्यक्षेण च प्रदीपादिप्रकाशेनेव देशतः प्रकाशितां अपि घटादयो व्यवहारतः प्रत्यक्षा उच्यन्त एव । सर्वात्मना च केवलिप्रत्यक्षमेव वस्तु प्रकाशयति । अतो ममाप्रतिहतानन्तज्ञानत्वेन सर्वात्मनाऽपि प्रत्यक्षोऽयं जीवः, यथाsतीन्द्रियमपि त्वत्संशयविज्ञानमिति प्रतिपद्यस्वेति ॥ १५ (१५६३) ॥
D. C.-In this way, the soul in your body is partially cognizable even to you; for, since you are a chadmastha (one under the evil influence of the mohaniya karman), every object is known to you only partially. Every object has an infinite number of paryāyas ( modifications ), in case it is examined from the stand-point of its own paryāyas and that of the paryāyas belonging to the rest. A chadmastha, therefore, directly grasps only a portion of it. It is a convention that ghata etc., when partially revealed by light, etc., are said to be
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