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Jinabhadra Gaņi's [The eleventh अदृष्टा-ऽश्रुतानामपि चार्थानां तथाविधक्षयोपशमपाटवात् कदाचिद् व्याख्यानावस्थायां चेतसि स्फुरणात् । एतच्च स्वसंवेदनसिद्धमपि भवतः प्रष्टव्यतां गतम् । तथा, स जन्तुः परदेहेऽपि ज्ञानस्वरूप एवेति ग्रायः। कुतः । तथाविधप्रवृत्ति-निवृत्तिलिङ्गादिति ।। ४५० ।। (१९९८ ) ॥ ____D. C.-Prabhāsa:-With what authority can you say that Jiva is jñānasvarūpa ?
Bhagavān:-That gîva exists as cognizance in its own body is seen by means of direct apprehension. Even when sense-organs cease to work, the object perceived by senseorgans, is recollected, while sometimes the object is not apprehended even when the sense-organs are working because of absent-mindednes-sometimes perception crops up in the mind due to the relaxation of their destruction at the time of explanation.
In case of another's body also, gîva is known to be gnänasvarūpa on account of its inclination (to the desirable objects ) and aversion ( from the undesirable ones ). 14501(1998)]
And, सबावरणावगमे सो सुद्धयरो भवेज सूरो छ। तम्मयभावाभावादण्णाणित्तं न जुत्तं से ॥ १५१ ॥ (१९९९) Savvāvaraṇāvagame so suddhayaro bhavejja sūro vva Tammayabhāvābhāvādannānitlam na juttam se u 451 ll (1999) [ सर्वावरणापगमे स शुद्धतरो भवेत् सूर इव ।
तन्मयभावाभावादज्ञानित्वं न युक्तं तस्य ॥ ४५१ ॥ ( १९९९ ) Sarvávaraṇāpagame sa suddhataro bhayet sūra iva i Tanmayabhavabhavadajianitvam na yuktam tasya ॥451॥ (1999)]
Trans.-451 At the removal of all interruptions, that ( muktātma ) would be purer like the Sun. It is not, therefore, proper to attribute ignorance to it. ( 1999 )
