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Jinabhadra Gaại's [ The second भावादनुपलम्भ इति चेत् । किं नामात्मसत्त्वं विहायाऽन्यत् तद्वैशिष्ट्यम् ? ननु संज्ञान्तरेणात्मसत्त्वमेव त्वयापि प्रतिपादितं स्यादिति ॥१०७(१६५५)।
D. C.-An opponent may advance the following line of argument:
As mada is present in each separate constituent of wine, it is found in the samudaya of those bhūtas also. In the same way, it can be said that since cetanā is completely manifested in the collection of bhūtas it should be present in each independent bhūta at least to a certain extent. Just as mada is not clearly perceptible in its individual state, but distinct in the samudāya, so also, cetanā is not clearly perceptible in the individual state on account of its minute form, but it is more distinct in the collective state.
But it is not in the fitness of things to state that because cetanā is found in the bhūta samudaya it should be present in each individual bhūta also, as cetanā is the quality of Soul and the Soul is contained within (antargata ) the bhūta samudaya. So, if ātman is absent from the blūta samudaya, cetana cannot exist in the samudaya. Thus, your argument that cetanā is found in the collection of bhūtas is not valid. For, if cetana were taken to be a quality of mere bhūta samudaya it ought to be found in a dead body also. Here again, it is improper to advance an excuse that cetana is absent in a dead body on account of the absence of vāyu. For, cetană could never be found in a dead body, even if vãyu were made to enter the body by means of a pipe etc. Similarly, if it is argued that cetanā does not exist in a dead body due to the absence of tejas, tejas also could be made to enter the dead body by the same sort of means and proved that cetanū is absent in that case also. Lastly, if it is said that on account of the non-existence of a peculiar type of vāyu and tejas, cetanā is absent from a dead body, the peculiarity in the case would be due to nothing else but the excellence of ātman which would automatically mean that you admit the existence of ātman.
