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qualities knowledge etc. cannot belong to the body as it is corporeal and so on. (See 1559–1562). (1575-1576).
Mahāvīra then makes another appeal. His words should be regarded as truthful, like his statement regarding the doubt of Indrabhūti. He is free from the afflictions of likes, dislikes, fear and delusions, hence his statements are truthful and unexceptionable like those of an arbiter who has a thorough knowledge of the circumstances. If still Indrabbūti has any doubt regarding Mahā vira's omniscience, he can ask anything he does not know and be convinced by Mahāvīra's reply of the latter's omniscience (1577-1579).
Thus Indrabhūti should accept the existence of the soul with conscious activity (upayoga) as its characteristic as established by all the sources of knowledge — perception, inference, verbal testimony. There are two kinds or souls--samsărin (transmigratory) and others (i. e. siddha--perfect). The samsārīn souls are again trasa and sthāvara (1580).
Indrabhūti might still have a doubt as to the number of jīvas. According to the Vedāntins there is but one soul and the scriptures too, according to them, say so; e. g. (i) eka eva hi bhūtāmá bhūte bhūte pratisthitaḥ;
ekadhā bahudhā caiva dịśyate jalacandravat. - (Brahmabindu Up. 11). (The same is stationed in every being. Still it appears as one and also as many like the reflection of the moon
in water). (ii) yathả viếuddham ākāśam timiropapluto janah;
samkīrņam iva mátrābhir bhinnabhir abhimanyate. tathedam amalam brahma nirvikalpam avidyayā; kaluşatvam ivā pannam bhedarūpam prakāśate.
- (Bșhadāraṇyakabhāşyavārttika 3. 4. 43–44). [ The ether is (one and) pure, but a man inflicted with partial blindness regards it as variegated with different lines. Similarly the one pure Brahman devoid of differentiation
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