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Jinabhadra Gani's
[The first Translation-1. (O Indrabhuti of Gautama race!) You have a doubt about (the existence of jiva (the soul) since it is not directly perceived (by senses) as in the case of ghata (a water-jar). Whatever is absolutely imperceptible, does not exist in the world, e. g., a flower in the sky. (1549)
: 2:
श्रीमलधारिहेमचन्द्राचार्यकृता टीका ---
signa gegnà ! aâu: grèg:-fananemisfèa, aufta at, उभयहेतुसद्भावात् । तत्र नास्तित्त्रहेतवोऽमी - नास्त्यात्मा, प्रत्यक्षेणात्यन्तमगृह्यमाणत्वात्, इह यदत्यन्ताप्रत्यक्षं तल्लोके नास्त्येव, यथा खपुष्पम् । यच्चास्ति तत् प्रत्यक्षेण गृह्यत एव यथा घटः, इत्यसौ व्यतिरेकदृष्टान्तः । अणवोsपि प्रत्यक्षाः किन्तु घटादिकार्यतया परिणतास्ते प्रत्यक्षमुपयान्ति न पुनरेव - मात्मा कदाचिदपि भावप्रत्यक्षमुपगुच्छति, अतोऽत्रात्यन्तविशेषणमिति ॥ १ (१५४९) ॥
Digest of the Commentary-O Long-lived Indrabhūti! You entertain a doubt about the existence of the soul. For, you come across reasons, some of which lead you to believe that the soul exists, whereas, others make you surmise that the soul does not exist. The latter are as under :
The soul does not exist; for, it is, in no way, perceptible by pratyakṣa pramāņa ( direct and valid proof) produced by a sense-orgen, as is the case with a ghata. Whatever is atyantāpratyakṣa (absolutely imperceptible) is certainly nonexistent in this world, e. g, a flower in the sky. Whatever exists, is certainly perceived-realized by pratyakṣa pramāṇa, 8. g., a pitcher. This is a vyatirèka drstanta (a negative example ).
SO
Some one may here argue, that though aņus (eleotrons) are not within the range of pratyakṣa pramāņa, they are, to say, invisible; yet they do exist. So, what about them? The answer is, that no doubt they are imperceptible. to us as apas, but when they are transformed so as to perform the
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