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:26: Jinabhadra Gani's
[ The first pratyaksa. Only an Omniscient Being has a direct perception of any and every object in toto. I am an Omniscient Being; for, my knowledge is neither limited by time nor by space. So, I directly realize this soul in its entirelty, just as I fully realize your knowledge, viz., your doubt about the existence of the soul, consequently, admit that the soul exists.
Then, what about another's body ?एवं चिय परदेहेऽणुमाणओ गिण्ह जीवमस्थि त्ति। अणुवित्ति-निवित्तीओ विन्नाणमयं सरूवे व्व ॥१६॥ (१५६४) Evam ciya paraddhd’ņumāņaö giņha jívam atthi tti 1 Anuvitti-pivittiö vinnāņamayam sarūvd vva. 16 (1564)
[एवमेव परदेहेऽनुमानतो गृहाण जीवमस्तीति ।
__ अनुवृत्ति-निवृत्तिभ्यां विज्ञानमयं स्वरूप इव ॥ १६ ॥ (१५६४) Evam dva paraddha'numānato grhāņa jívam astīti, Anuvritti-nivrittibhyām vijáānamayan svarūpa iva. 16 (1564) ].
Trans.--16 Thus, do verily accept, by means of inference, that the soul which is an enbodiment of knowledge, exists in another's body (too), owing to (his) indulgence in and cess. ation from activities, as is the case with one's own soul. (1564)
टीका-यथा खदेहे एवं परदेहेऽपि गृहाण जीवमनुमानतः। कथम् ? इत्याह-अस्ति-विद्यत इति । कथंभूतं जीवम् ? इत्याह-विज्ञानमयं-विज्ञानास्मकम् । अनुमानमेव सूचयन्नाह-"अणुवित्ति-निवित्तीओ सरूवे व ति" इदमुक्तं भवति-परशरीरेऽप्यस्ति जीवः, इष्टानिष्टयोः प्रवृत्ति-निवृत्तिदर्शनात् , यथा स्वरूपे-खात्मनि, इह यत्रेष्टा ऽनिष्टयोःप्रवृत्ति-निवृत्ती दृश्येते, तत्सात्मकं दृष्टम् , यथा खशरीरम् , तथा च प्रवृत्ति-निवृत्ती दृश्येते परशरीरे, अतस्तदपि सात्मकम् ; आत्माभावे चेष्टा-ऽनिष्टप्रवृत्ति-निवृत्ती न भवतः, यथा घटे, इत्यनुमानात् परशरीरेऽपि जीवसिद्धिः ॥१६ (१५६४)॥
D. C.-The soul exists in another's body, too; for, he, too, like your self, performs desirable activities and refrains from
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