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: 52: Jinabhadra Gaņi's
[The first Yadi punaḥ sa oka dva bhaved vyomèva sarvapiņddşu i Gautama ! tad dkalingam pinddsu tathā nu jivo'yam. 33 (1581)]
Trans.-33. 0 Gautama ! if that soul were really one in all the pindas (bodies) as is the case with the sky, then, that (sky) is (only) of one form in different corporeal pidņas but such is not the soul. (1581).
टीका--परः प्राह-यदि पुनर्दर्शितन्यायेन स आत्मा सर्वेष्वपि नारकतिर्यङ्-नरा-ऽमरपिण्डेषु व्योमवदेक एव भवेद् न तु संसारीतरादिभेदभिन्नः, तर्हि किं नाम दूषणं स्यात् ।। एवमुक्ते भगवानाह--गौतम ! तद् व्योम सर्वेष्वपि पिण्डेषु मूर्तिविशेषेषु स्थितमेकलिङ्गं वैसदृश्याभावादेकरूपमेव, इति युक्तं तस्यैकत्वम् , जीवस्त्वयं विचार्यत्वेन प्रस्तुतो न तथा-नैकलिङ्गः सर्वत्र दृश्यते, प्रतिपिण्डं तस्य विलक्षणत्वात् , लक्षणभेदे च लक्ष्यभेदात् , इति न तस्यैकत्वमिति ॥ ३३ ॥ (१५८१) ॥
D. C.-Some one niay ask a question: What harm is there, if, on the basis of the verses, etc, just quoted, the soul is, on the analogy of the sky, looked upon as one i.e. having no such classifications, as mundane and non-mundane and the like, so far as all the pindas, viz., the bodies of a denizen of hell, tiryac, a human being, and a celestial being, are concerned ?
The answer is this: As regards the sky, it is alright to say that it is only one; for, the sky, even while permeating all the corporeal pizdas, is seen to be uniform-free from any distinctions. Such is not, however, the case with the soul in question. It is not observed to be uniform; for, it differs from piņqa to pinda. Moreover, the difference in characteristics presupposes, the difference in those having these characteristios, Hence, 'the soul is not one in number.
Here is the illustration in
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