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Vada ] Ganadharavāda
:11: This means :--There is no destruction of priya (attachment) and apriya (aversion) in connection with the embodied soul. Attachment and aversion do not affect a disembodied soul.
Also, “ Agnihotram juhāyāt svargakāmah ”
This means --An individual desirous of acquiring heaven, should perform agnihotra (a sacrifice to the god Agni).
The āgama of the Kāpilas says:" Asti puruṣo akartā nirguņo bhokta oidrůpah."
This means :--There exists a purusa ( a personal animate entity ) which is not the doer of actions, which iş devoid of qualities, which is the enjoyer (of pleasure and pain ), and which is the embodiment of consciousness.
Thus, since the various āgamas are mutually antagonistic, the existence of the soul cannot be established even by upamāna pramāna ( the proof of analogy ). Yathā gau-statha gavayaḥ, means that a cow resembles a gavaya (bos gavaeus), a species of ox.
Here, the resemblance helps one to realize a distant objeot. But, in the entire universe, there is no object whatsoever that resembles the soul. Such being the case, there is no possibility of establishing the existence of the soul, on comparing it with an object resembling it.
It is no use advancing an argument that kāla (time ), Akasa (space), diś (direction) etc., resemble the soul; for, there is no uniformity regarding the exposition of their nature, 80 far as the different systems of philosophy are conoerned. And hence the same trouble
Even arthāpatti (presumption or implication ) does not help us. There does not exist any such objeot soen or heard whose justification depending upon the soul, ora ba mtabilubad.
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