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• 52:.
Jinabhadra Gani's
[The first
anumāna and agama, and which can be variously classified. Some of these classifications are :-samsarin (mundane) and mukta (liberated), sūkṣma (subtle) and badara (gross), paryāpta (developed) and aparyāpta (non-developed), etc. Furthermore, the mundane beings are sub-divided as sthavara (immobile) and trusa (mobile).
Here a Vedantin may say that, many varieties of the soul are unwarranted; for, the soul is everywhere the same. This is corroborated by the following verses :
،،
Eka eva hi bhutatma bhute bhute pratisthitaḥ Ekadha bahudha caiva drṣyate jalcandravat 1 ||
Yatha visuddham akasam timiropapluto janaḥ Sankirnam iva mātrābhir bhinnābhir abhimanyate || 2 ||| Tathedam amalam brahma nirvikalpamavidyayā | Kaluṣatvam ivapannam bhedarupam prakasate 3 n Urdhvamulam adhaḥsakham asvattham prahur avyayamı Chandamsi yasya parṇāni yas tam veda sa vedavit || 4 ||"
And
Puruşa evedam gni sarvam, yad bhūtam, yacca bhavyam utāmrtatvasyesānaḥ, yadannenatirohati, yad ejati, yad naijati, yad. dure, yadu antike, yad antarasya sarvasya, yat sarvasyasya bahyataḥ.
This view of the Vedantin is now being refuted :--
जइ पुण सो एगो चिय हवेज्ज वोमं व सङ्घपिंडेसु । गोयम ! तदेगलिंगं पिंडेसु तहा न जीवोऽयं ॥ ३३॥ (१५८१)
Jai puna so ego cciya havejja vomam va savvapindesu Goyama! tad egalingam pinḍesu tahā na jīvo'yam || 33 (1581)
[ यदि पुनः स एक एव भवेद् व्योमेव सर्वपिण्डेषु ।
nitaĦ ! aè̟nfoś fqvèg aer a flåtsag || 33 || ( 2468 )
