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Jinabhadra Gaại’s [The eleventh तु तुच्छरूपोऽभावः । उक्तं च-" नजिवयुक्तमन्यसदृशाधिकरणे लोके तथा ह्यर्थगतिः" इति । इह च शरीरसदृशोऽशरीरो जीव एव गम्यते, द्वयोरप्युपयोगरूपत्वेन सदृशत्वात् । न चेह शरीरं सादृश्यबाधकम् , तस्य जीवेन सह क्षीर-नीरन्यायतो लोलीभूतत्वेनैकत्वादिति । तदेवं येन यस्मात् कारणात ननिषेधादन्यस्मिंस्तद्विध एवान्यपदार्थे संप्रत्ययो भवति, तेन तस्मात् कारणात् “ अशरीरं वा वसन्तं" इत्यत्राशरीरग्रहणे जीव एवाशरीरो युज्यते, न तु खरविषाणं तुच्छरूपोऽभाव इत्यर्थः । तदेवमशरीरमिति व्याख्यातम् ।। ४६९-४७० ॥ (२०१७-२०१८)
D. C.--Bhagavān:-0 Prabhasa ! Really you do not understand the proper meaning of the sentences such as “ Na ha vai ” etc. In this sentence, the particle 'na' denotes negation and the particles 'ha' and 'vai' are used in the ablative sense. " Sa-s'arîrasya " means to a soul having a body and " priya-"priyayorapahatirasti ” denotes the destruction of happiness and misery. The whole sentence will be interpreted as follows:
Jîva being possessed of a body, has no abhāva of sukhaduḥkha. In the same way, Jîva existing in a bodiless state of moksc, never undergoes sukha-duhkha i, e. As long as soul is encompassed in a body, it has to undergo sukha-duhkha, but as the bodiless muktātmā is free from Karma-good or bad-it is never affected by sukha-duḥkha.
In the word " a-s'arîra ” here, there is a negation of the body and not of the soul. In the expression " Adhano Devcom dattah” the riches are denied to the vidyamāne Devadatta and not to an a vidhomāna kharas'rriga. Similarly, here also the existence of soul is not denied, but only that of body is denied. That which is denied must belong to an existent source and not to a non-existent source.
Prabhāsa: How could it be believed that that which is denied at one place must be found at another ?
