________________
2506:.
Jinabhadra Gani's
[The eleventh
( real ) agent of apprehension is jiva. Because of ( its power of) recollection, even when they cease to work and for want of apprehension even when they are working, the soul is distinguished from sense-organs like an observer from the five windows. ( 1995-1996)
टीका-अनयोाख्या पूर्ववत् । केवलं प्रस्तुते भावार्थ उच्यते-यदीन्द्रियाण्युपलब्धिमन्ति भवेयुस्तदा तन्निवृत्तावप्युपलब्धिनिवृत्तिर्भवेत् , न
चैतदस्ति, अन्वय-व्यतिरेकाभ्यां जीवस्योपलब्धिमचनिश्चयादिति ॥ ४४७-- ४४८ ॥ (१९९५-१९९६ ) ॥
D. C.-If the indriyas were the real agents of apprehension, there would have been no perception when they ceased to work. But it does not happen so. On the other hand, when they worked, perception should positively take place, but due to the absent-mindedness of the observer it does not happen so. The power of jîva is thus established from the positive as well as negative point of view. [1447–44811 (1995–1996)
Indicating that gnana would not vanish with indriyas, but it is the very innate nature of jîva, the author statesनाणरहिओ न जीवो सरूवओऽणु व मुत्तिभावेणं । जं तेण विरुद्धमिदं अत्थि य सो नाणरहिओ य ॥४४९॥ (१९९७) Nānarahio na jîvo sarūvao'nu vya muttıbhāveņam i Jam tena viruddhamidam atthi ya so nānarahio ya ॥449॥ (1997) [ ज्ञानरहितो न जीवः स्वरूपतोऽणुरिव मूर्तिभावेन ।
यत् तेन विरुद्धमिदमस्ति च स ज्ञानरहितश्च ।। ४४९ ॥ (१९९७) Jnánarahito na jivah svarūpato’ņuriva mūrtıbhävena / Yat tena virudd hamıdamasti ca sa jñānarahitaśca ||44911 (1997)]
Trans.--449 Like an atom, jiva as such is not void of cognizance, because of its corporeal nature. Hence, the statement that it is void of cognizance is incorrect. ( 1997 )
