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Jinabhadra Gani's . [ The first पर्यायेण । ततः किम् ? इत्याशङ्कय 'तान्येवानु विनश्यति" इत्यस्यार्थमाह" ताई चियेत्यादि " तान्येव ज्ञानालम्बनभूतानि घटादिभूतानि क्रमशः कालक्रमेण व्यवधान स्थगना-ऽन्यमनस्कत्वादिनार्थान्तरोपयोगे सति विशेयभावेन ज्ञानविषयभावेन विनाशमश्नुवानानि, अनु-पश्चात् तद्बोधपर्यायेण, स विज्ञानधनो विनश्यतीति संबन्धः । ज्ञानपर्यायेण घटादिभ्यो ज्ञेयभूतेभ्यो जीवः समुत्थाय कालक्रमाद् व्यवधानादिनार्थान्तरोपयोगे सति ज्ञेयभावेन तान्येव विनाशमश्नुवानान्यनु विनश्यतीति तात्पर्यार्थः ॥ ४५-४६ (१५९३) (१५९४)॥
___D. C.--Here the soul is said to be vijrianaghana-an assemblage of vijñāna for either of the two reasons viz., (1) the soul is non-separate from-is identical with vijñāna which is upayoga either of the type of jñāna or that of dars'ana, and (2) the soul has each and every pradesa (the minutest portion ) of it, formed from a collection of infinite modifications of vijñāna.
The word eva used in connection with vijñānaghana shows that the belief of the Naiyāyikas and others conveyed by the following sentence is untenable :
“ Svarūpeṇa nirvijñānatvaj jado'sau, buddhis tu tatra samavetaiva."
This soul is evolved out of the elements which are objects fit to be known-the objects like a pitcher, a piece of cloth etc. That is to say, it gets transformed as the knowledge of a pitcher etc., on realizing that this is a pitcher, this is a piece of cloth, etc. .
These very elements such a pitcher etc, which had once served as substratum for knowledge, perish; that is to say, they cease to be objects fit to be known when the attention of the soul is directed towards another object when these objects are hidden or concealed from sight or when the mind is working in some other channel. Such being the case, the soul ceases
