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:24: Jinabhadra Gani's
[The first Jñānādayo na dehasya mürtimattvādito ghatasyeva 1 Tasmājjšānādiguņā yasya sa dehādhiko jivo. 14 (1562) ]
Trans.--- 14. Knowledge etc., are not the guņas of a body, as it is mūrta (corporeal) etc, like a ghata. Therefore, that (object ) which has knowledge etc., as its gunas, is the soul which is separate from the body. (1562)
टीका-प्रयोगः-देहस्य सम्बन्धिनो गुणादयो गुणा न भवन्त्येव, तस्यमूर्तिमचात् चाक्षुषत्वाद् वा घटवत् । न च द्रव्यरहितो गुणः समस्ति । ततो यो ज्ञानादिगुणानामनुरूपोऽमूर्तः, अचाक्षुषश्च गुणी, स देहातिरिक्तो जीवो ज्ञातव्यः । आह-ज्ञानादयो न देहस्येति प्रत्यक्षबाधितमिदम, देह एव ज्ञानादिगुणानां प्रत्यक्षेणैव ग्रहणात् । तदयुक्तम् , अनुमानबाधितत्वादस्य प्रत्यक्षस्य । तथाहि-इहेन्द्रियातिरिक्तो विज्ञाता, तदुपरमेऽपि तदुपलब्धार्थानुस्मरणात् , यो हि यदुपरमेऽपि यदुपलब्धमर्थमनुस्मरति, स तस्मादर्थान्तरं दृष्टः, यथा-पञ्चवातायनोपलब्धार्थानुस्मर्ता देवदत्त इत्यादि वायुभूतिप्रश्ने वक्ष्याम इति ॥ १४ (१५६२)।
__D.C.--The gunas such as knowledge, cannot belong to the body; for, the body is murta (corporeal) and caksusa ( visible) as is the case with a ghata. Moreover, a guna cannot exist without a substance. Now, knowledge etc.,.are amurta gunas. Therefore, their giznin, too, must be amūrta etc., and hence it cannot be the body which is mūrta. Thus that very gunin is the soul.
It may be argued that we see with our own eyes that knowledge etc., belong to the body. But this is a wrong argument, as it is not consistent with the following inference :
The knower is distinct from senses; for, even when the senses cease to function, the object realized by means of them is remembered. One who remembers an object realized by means of another, even when that another ceases, is distinct from it, e. g., Dovadatta who remembers the object realized by means of the five windows. This we shall expound while answering the question of Vāyubbūti.
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