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Jinabhadra Gani's
[ The first
Trans --17-18. Moreover, that you believe that since the lingin (viz., the soul ) has not been realized formerly (up till now) along with the lingas, as is the case with the hare and the horn, so it (the soul) cannot be inferred by means of a linga, is untenable; for, a planet, that is not formerly seen along with its lingas, is inferred in a body, on perceiving its linga or lingas. (1565-1566).
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टीका - यच्च " न य जीवलिंग संबंधदरिसणमभू" इत्यादि पूर्वोक्तपूर्वपक्षानुसारेण मन्यसे त्वम् । किम् ? इत्याह- ततो न लिङ्गतः - - लिङ्गादनुमेयोऽसौ जीवः । यतः किम् ? इत्याह-यतो न खलु लिङ्गैः कैश्चिदपि समं लिङ्गी - जीवः कापि केनापि पुरा- पूर्व गृहीतः । किंवदित्याह - शृङ्गमिव शशकेन समम् । ततो लिङ्ग - लिङ्गिनोः पूर्वं सम्बन्धाग्रहणाद् न लिङ्गाजीवोऽनुमीयते । इति यद् मन्यसे त्वं तत्र प्रतिविधीयते - सोऽनेकान्तः, यस्मालिङ्गैः सममदृष्टपूर्वोऽपि ग्रहः- देवयोनिविशेषः शरीरे हसन- गान - रोदन कर-चरण- भ्रूविक्षेपादिविकृतग्रहलिङ्गदर्शनादनुमीयत इति बालानामपि प्रतीतमेवेति ।। १७-१८ ( १५६५–१५६६ ) ॥
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D. C.-Just as none has ever seen a horn on the head of a hare, so none has ever seen the lingin, viz., the soul as associated with one or more of its lingas. Such being the case, one cannot infer the existence of the soul. This belief of yours is not right. For, though a graha is not previously seen along with its lingas, even children are convinced about its existence in a body, when they see that body associated with perverse acts such as, laughing, singing, weeping, movements of hands, feet, and eye-brows, etc., the acts which the lingas of the graha.
are
देहस्सत्थि विहाया पइनिययागारओ घडस्सेव |
'अक्खाणं च करणओ दण्डाईणं कुलालो व्व ॥१९॥ (१५६७)
Dèhassatthi vihāya painiyayāgaraö ghaḍassèva |
Akkhāpam ca karanas dandainam kulālo vva. 19 ( 1567)
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