Shraman Bhagvana Mahavira Part 2 Vibhag 2

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication

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the Soul in the form of the previous upayoga (application) does not then, exist.
Ātmā has a three-fold naure. It is born in the form of vijnana - paryaya of the objects that are apparent. As at this time, the vijnāna paryāyas' of the former objects articles) are non-exist. tent, and hence the soul is destructible or perishable, because its attention to the previous, objects is non-existent; and its is immortal in the form of the matter owing to · Vijnana - Santati' which exists from the beginning- less time. In this way the Soul has the nature of (1) utpada (origination) and (2) vyaya (destruction) in the form of raryāya and it has the nature of dhrauvy a (continuity or immortality in the form of dravya (matter).
Moreover, O Indrabhati Gautamal the existence of the Soul can be proved with the help of evident proofs. The knowledge regarding the pitcher, cloth etc produced in you is itself Atmā or Soul because knowledge being inseparable from soul is itself soul. Knowledge is apparent to every one on account of his personal experience and when knowledge is apparent, why should it not be believed that Āmi which is not separate or different from knowledge is Pratyaksa (Directly Perceptible)
Besides, Atmă is 'Pratyaksa Siddha or self-evident owing to the experience of "I" which takes place in the practice of all the three käla (periods of time i-e pas, present and future) as:•I spoke" 'I am speaking' and 'I shall speak' If you have no faith in Atmā what will vou cling to by the word "I". If you will say that you will resort to body by means of the word "?" i-e you may say that the words " spoke" etc apply to the body, then even the dead body must feel by the words "I spoke'" etc but the corpse has no such feeling, Therefore, it must he believed ihat the body different from this (nortal) body is affected by the feelings arising from "I spoke". I am speaking etc and that (different body) is Ātmā or Soul. Moreover, the Juni (an object possessing qualities) the qualities of which are apparent, is itself believed to be apparent. Besides, qualities, like desire,