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• 64. :Jinabhadra Gani's
[ The first " किं जीवोऽस्ति नास्ति वा ? " इत्येवं संशयं जीवे करोषि त्वम् । तदमुं मा कृथाः, यस्माद् “ विज्ञानघन एव०" इत्यादिवाक्यस्य नायमों यं भवानध्यवस्यति, किन्त्वमुं वक्ष्यमाणं पदार्थमिह निशमयाऽऽकर्णयेति ॥ ४३--४४ (१५९१-१५९२)॥
· D. C.-0 Gautama ! You interpret this sentence in the way just shown. And hence, you conclude that the soul does not . exist. At the same time, you notice that the following sentences of the veda establishlng the existence of the soul :
“Na ha vai sasararasya priya'priyayor apahatir asti, asarîrasya vā vasantam priya'priye na sprsatah.”
Moreover from the sentences such as " Agnihotrm juhuyat svargakamah "
it follows that there accrues a fruit of an offering, oblation to fire, etc.,-a fruit to be enjoyed during the next birth, and this fruit can have no meaning unless it is admitted that the soul goes in, for another existence or birth.
These various statements lead you to doubt the existence of the soul. But, there is no need of entertaining such a doubt as this doubt is due to your misinterpreting the sentence, viz., " vijñānaghana eva” etc.
The real interpretation of this sentence is as follows: please hear it.
विण्णाणाओऽणपणो विण्णाणघण्णो त्ति सवओवावि । स भवइ भूएहिंतो घडविण्णाणाइभावेण ॥ ४५ ॥ (१५९३) ताइंचिय भूयाइं सोऽणु विणस्सइ विणस्समाणाई। अत्यंतरोवओगे कमसो विण्णेयभावेणं ॥४६॥ (१५९४)
