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•: 44 :: . Jinabhadra Gaņi's
[The first From this, you will see that, what we wish to suggest is this :
That which is denied, exists ordinarily. By no means we want to convey : 'that about which negation is predicated, exists there and nowhere else'. Thus, there is no vyabhicāra ( inconsistency ) in what we say.
Gautama ! If you wish to retort that you ( Gautama ) do not admit the existence of the soul in the body only and admit it elsewhere, that is good; for, it establishes what is desired by us. We have been all this while trying simply to establish the existence of the soul. And, if it is thus established, then the asraya (substratum ) of the soul will be proved as it is not possible to justify its existence in any other way.
It is not justifiable to admit any other asraya of the soul except the body; for, the lingas of the soul are seen there. It may be borne in mind that it will not do to say that the body itself is the soul; for, in that case we cannot have a vyavasthā (fixity ) of the types, viz., he lives, he is dead, he has fainted and the like. Of course, this vyavcısthã will be expounded hereafter.
For the proof of the existence of the soul, another etymology can be given :जीवो त्ति सत्थयमिणं सुद्धत्तणओ घडाभिहाणं व । जेण त्थेण सदत्थं सो जीवो अह मई होज ॥२७॥ (१५७५)
अत्थो देहो च्चिय से तं नो पज्जायवयणभेआओ। FLUTEGUTT T FSTT HOTETT FET a CET 112611 (849€) Jivo tti satthayaminam suddhattanaö ghadābhihāņam va 1 Jenatthena sadattham so jīvo aha mai hojja 11 27 ( 1575 ) Attho deho cciya se tam no pajjāyavayanabheão Nāņāïguno ya jaö bhaniö jīvo na deho tti || 28 ( 1576 )