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Vada ] Ganadharavāda
: 13: प्रावितषाधकप्रमाणस्यैव तत्र निराकरणात् , अत्र स्वात्मग्राहके प्रत्यक्षे पाधकप्रमाणाभावादिति ॥ ६ (१५५४)॥
D. C.- Gautama! the soul is directly cognizable even to you; so what is the use of resorting to other pramánas? If you ask a question as to how the soul is pratyakşa (directly cognizable ) to you, the answer is this :--
This knowledge of yours, of which the existence is proved by your own experience of it, and which you entertain in your heart, is the soul itself; for, this knowledge is identical with the soul.
What could be deoided by pratyaksa should not be established by any other pramāņa. No proof is required to prove the existence of happiness, misery eto., which one experiences in the body. It is futile to advance an argument that though the existence of the universe consisting of villages and cities, is self-evident, yet it is to be proved so far as a nihilist is concerned. For the argument such as “ Niralambanā saryè pratyayāḥ, pratyayatvāt svapnapratyayavat" that is to say, all convictions are devoid of any substratum, since they are convictions, like the conviction of a dream-an argunient which can be advanced by a nibilist, and which is a badhaka prámaņa (prejudicing evidence ), has already been refuted. And here, there is no bādhaka pramāņa in the case of pratyaksa which reveals the soul.
The existenoe of the soul is established by pratyakşa pramaņa for the following reason :
कयवं करेमि काहं वाहमहं पचया इमाउ य । अप्पा स पञ्चक्खो तिकालकबोवएसाओ॥७॥ (१५५५) Kayavam kardmi kābam va hamaham pacoayā imau yal Appā sa ppaocakkho tikālakajjovadsão. 7 (1555)
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