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Vida ] Ganad hatavada
:51: arumāna and āgama, and which can be variously classified. some of these classifications are :-samsărin (mundane ) and mukta (liberated ), sūkşma (subtle ) and bådara (gross ), mrvāpta (developed ) and a-paryāpta (non-developed ), etc. Furthermore, the mundane beings are sub-divided as sthāvara (immobile ), and trasa ( mobile ).
Here a Vedāntin may say that, many varieties of the soul are unwarranted; for, the soul is everywhere the same. This is oorroborated by the following verses :a. Eka dva hi bhūtātmā bhūte bhūte pratisthitaḥ 1
Ekadhã bahudhā caiva droyatd jalacandravat 11111 Yathā visuddham ākāśam timiro papluto janah 1 Sankirņam iva mātrābhir bhinnābhir abhimanyatè il 2 # Tathadamamalam Brahma nirvikalpamavidyayā | Kaluşatvamivāpannam bhədarūpam prakāśato il 3 11 Urdhvamulam adhaḥśākhamaśvattham prāhuravyayam.
Chandāmsi yasya parņāni yastam véda sa vėdavit 11 4 11 And,
Puruşa dvedam gni sarvam, yad bhūtam, yacca bhāvyam utāmrtatvasyèśanah, yadannonātirohati, yad ejati, yad naijati, yad dūrė, yadu antike, yad antarasya sarvasya, yat sarvasyāsya bāhyataḥ.
This vịew of the Vedāntin is now being refuted.जह पुण सो एगो चिय हवेज वोमं व सव्वपिंडेसु । oten interessi e Telavitatsi 113311 (8468) Jai puņa so ego cciya havėjja vomam va savvapiņdesu / Goyama I tadègalingam piņdesu tabā na jīvo'yam. 33 (1581) [यदि पुनः स एक एव भवेद् व्योमेव सर्वपिण्डेषु ।
an ! agafem fquèg qan a faisag!! 23 11 (8468)
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