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: 58 :
Jinabhadra Gani's
[ The first As an alternative argument it may be said :--That is nonexistent there, where it cannot be realized by any of the pramāṇas. As for example, a piece of cloth does not permeate a pitcher' which is separate from it.
The soul is not seen outside the body. Consequently, it should be taken to be non-existent there.
While concluding, the author says :तम्हा कत्ता भोत्ता बंधो मोक्खो सुहं च दुक्खं च । संसरणं च बहुत्ता-ऽसव्वगयत्ते सुजुत्ताई ॥३९ ॥ (१५८७) Tamhā kattä bbottā bandho 'mokkho suham ca dukkham ca i Samsaranam ca bahuttā’savvagayattè sujuttaim. 39 (1587) [ तस्मात् कर्ता भोत्ता बन्धो मोक्षः सुखं च दुःखं च ।
teau Tabar-samarit: Falfa 11 38 11 (8964) Tasmāt kartā bhottā bandho mokşah sukham ca duhkham cal Sarisaranam ca bahūtvā'sarvagatatvayoḥ suyuktāni. 39. (1587)]
Trans.--39. Therefore, a doer, an enjoyer, bondage, liber. ation, happiness, misery, mundane existence, and metamorphosis are thoroughly justifiable when the souls are admitted as many and non-all-pervading. (1587)
टीका-तस्माद् बहुत्वा-सर्वगतत्वयोरेव सतोः कर्तुत्वादयो धर्मा जीवस्य युज्यन्ते, नान्यथा, इत्येवंविघं प्रमाणसिद्धं जीवं प्रतिपद्यस्वेति ॥३९(१५८७)।
D. C. Therefore, it is only when it is admitted that souls are many and that none of them is all-pervading; action etc., which are the attributes of the soul, can have any place. If not, these attributes will be meaningless. So, please admit the soul which is thus established by pramānas.
Now the meaning of the sentences of the Voda which may be troubling you,
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