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Vada ]
Gañadharavada
67 :
to know them i. e., ceases to exist as knowledge of these objects. This is here looked upon as its destruction. The sum and substance is this :
When a soul comes to know any object, it is said to have been produced from that object; but, when it ceases to think of it and directs its attention somewhere else, it is said to have perished; for, the object with which it once identified itself, has perished.
Does the soul perish entirely in this way ? The answer is in the negative as suggested in the following verse :पुवावरविण्णाणोवओगओ विगम-संभवसहावो। विण्णाणसंतईए विण्णाणघणोऽयमविणासी ॥४७॥ (१५९५) Puvyāvaraviņņānovaögaö vigama-sambhavasahāvo i Vinnānasantaie vinnānaghano' yamavinasi ॥ 47 ( 1595 ) [ पूर्वा-ऽपरविज्ञानोपयोगतो विगम-संभवस्वभावः ।
विज्ञानसंतत्या विज्ञानघनोऽयमविनाशी ॥ ४७ ॥ (१५९५) Pūrvā para vijñānopayogato vigama-sambhava svabhāvah Vijñānasantatyā vijñānaghano'yamavināśi il 47 ( 1595 ) ] - Trans.-47 This vijnanaghana ( the soul ) has the nature of destruction and that of origination on account of the (corresponding ) upayogas being associated with the previous vijñāna and the subsequent one. It is immortal owing to the continuity of vijñāna.. ( 1595 )
टीका--एक एवायमात्मा त्रिस्वभावः । कथम् ? इत्युच्यते-अर्थान्तरोपयोगकाले पूर्वविज्ञानोपयोगेन तावदयं विगमस्वभावो विनश्वररूपः, अपरविज्ञानोपयोगस्तु संभवस्वभाव उत्पादस्वरूपः, अनादिकालप्रवृत्तसामान्यविज्ञानमात्रसंतत्या पुनरयं विज्ञानघनो जीवोऽविनष्ट एवावतिष्ठते । एवमन्यदपि सर्व वस्तूत्पाद-व्यय-ध्रौव्यस्वभावमेवावगन्तव्यम् , न पुनः किमपि सर्वथोत्पद्यते, विनश्यति चेति ॥ ४७ (१५९५) ॥
