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Vada ]
Gañadharadava number, by virtue of its different characteristics. Like ghata, pața etc, the Soul has various forms on account of various laksanas such as rāga, dveşa, kaşāya etc. Secondly, Soul is not all-pervading, but it pervadas the body alone. Thirdly, because it is the enjoyer like Devadatta, it is not niskriya. Thus, like Indrabhūte,t you, too, shall have to admit 1140911 (1957)
In reply to the argument that the existence of para-lokuu is denied because of the divine and hellish beings being a-pratyaksa, the author statesइहलोगाओ य परो सोम्म ! सुरा नारगा य परलोओ। पडिवज मोरिआ-ऽकंपिउ व विहियप्पमाणाओ॥४१०॥ (१९५८) Ihalogāo ya paro Somma! surā nāragā ya paraloo I Padivajja Moriā-"kampiu vva vihiyappamānão 11 410 11 ( 1958 ) [ इहलोकाच परः सौम्य ! सुरा नारकाश्च परलोकः ।
प्रतिपद्यस्व मौर्या-ऽकम्पिताविव विहितप्रमाणात् ॥४१० ॥ (१९५८) Ihalokácca parah Saumya ! surā nārakāsca paralokaḥ | Pratipadyasva Maurya'kampitaviva vihitapramanat ॥4100(1958)]
Trans.-410 Believe the world other than this, O Saumya! to be that of gods and Nārakas on account of evidences that have been advanced ( in case ) of Maurya and Akampita.* (1958)
The opponent will argue at this point thatजीवो विण्णाणमओ तं चाणिचं ति तो न परलोगो। अह विण्णाणादण्णो तो अणभिण्णो जहागासं ॥४११॥(१९५९) इत्तो च्चिय न स कत्ता भोत्ता य अओ वि नत्थि परलोगो । जं च न संसारी सो अण्णाणा-ऽमुत्तिओ खं व ॥४१२॥(१९६०)
+ Vide Chapter 1 * Vide chapters VII and VIII,
