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Jinabhadra Gani's
[The first
भवान्तरं कोऽपि यातीत्युक्तं भवति ।। ४०-४१-४२ ( १५८८-१५८९ १५९० ) ॥
D. C.-By these sentences of the Veda are meant those which Gautama had in his mind.
The assemblage of knowledge consists of the united particles of knowledge arising from elements such as earth etc., combined together.
•
here mentioned with
The restriction, viz., 'none else but', a view to exclude a soul according to the Ātmāvādins (believers in universal soul) is distinct from the collection of elements and which is an abode or substratum of attributes like jñāna (knowledge) etc.
The sources of spirituous liquors are dhatakî etc.
Gautama believes that the soul has not come from any previous birth but it has been generated by the elements-it has been evolved out of them. So, when these elements perish, the soul, too, perishes; and it is not born once more as the Atmavadins believe. In short, it has neither any incarnation nor any transmigration. Such being the case, it is not possible to say that such and such a one who was previously a denizen of hell or a celestial being, is now born as a human being. For, on the termination of a stage as that of a denizen of hell or the like, everything was over-nothing was left, not even the soul.
Thus, when the soul altogether arises from-gets evolved out of a collection of elements and completely perishes as soon as these elements perish, there is none who proceeds from one birth to another.
I understand the meaning of these sentences as follows:
गोयम ! पयत्थमेवं मन्नतो नत्थि मन्नसे जीवं । वक्तरेसु य पुणो भणिओ जीवो जमस्थि ति ॥ ४३ ॥ ( १५९१)
