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Jinabhadra Gani's
[The first
A paralled example is furnished by a potter, who is an◄ adhisthātr of a wheel, a piece of cloth, clay, thread, stick, etc., which are karaņas. Whatever has no adhisthātr, has no karaṇa, e. g, ākāśa. Hence, it follows that the adhiṣṭhātr of the organs of sense is the soul,
Moreover,
अस्थिंदिय-विसयाणं आयाणादेयभावओऽवस्सं । कम्मार इवादाया लोए सण्डास-लोहाणं ।। २० ।। (१५६८)
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Atthindiya-visayāṇam āyāṇādèyabhavaö'vassam | Kammara ivādāyā loè saṇḍāsa-lohāṇam. 20 (1568) [ अस्तीन्द्रिय-विषयाणामादानादय भावतोऽवश्यम् । कर्मार इवादाता लोके सन्देशक- लोहानाम् ॥ २० ॥ (१५६८)
Astindriya-visyāṇāmādānādèyabhāvato’vaśyam i Karmara ivādātā lokè sandaṁśaka-lohānām. 20 (1553) ]
Trans.-20. Just as, in this world a blacksmith is the ādātr (grasper) in the case of a pair of tongs and iron, so, there is certainly an ādātr (viz., the soul) in the case of organs of sense and their objects, since they are related as adana (means of grasping) and adèya (graspables). (1568)
टीका - इह यत्रादानादेयभावस्तत्रावश्यमादाता समस्ति, यथा लोके सन्देशक- लोहानां कर्मारोऽयस्कारः, विद्यते चेन्द्रियविपयाणामादानादेयभावः, अतस्तेषामप्यस्त्यादाता, स च जीवः, यत्र त्वादाता नास्ति, तत्रादानादेयभावोऽपि न विद्यते, यथाऽऽकाश इति ॥ २० (१५६८ ) ॥
D. C.-If there is a relation of the type of ādāna and adeya, then there needs be an ādātr. A blacksmith is found as the ad ātr; for, we come across a pair of tongs and iron which respectively stand for ādāna and adèya. There is a relation of the kind of ādāna and ādèya, in the case of the organs of sense and sense-objects. Therefore, there must be their
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