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236: Jinabhadra Gaņi's
[The first “न तं खरे चेव ति" खर एव तद्विषाणं नास्ति, अन्यत्र गवादावस्त्येवेति न कश्चिद् व्यभिचारः। एवं विवरीयगाहे वित्ति' इदमुक्तं भवति-यदा विपर्यस्तः कश्चित् स्थाणी 'पुरुष एवायम्' इत्यादिविपरीतग्रहं करोति तदाप्ययमेव न्यायो वाच्यः-सोऽपि विपरीतग्रहो विपरीते पुरुषादिके वस्तुनि सत्येवोपपद्यते, नाविद्यमान इत्यर्थः । एवं भवदभिप्रायेण योऽसादृशां शरीरं आत्मास्तित्वाभिमानः, नायमात्मनः सर्वथा नास्तित्वे युज्यत इति ॥ २४ (१५७२)॥
D. C.--If it is that the object which is doubted, must be existing in the very place where the doubt arises, then even an ass will have a horn; for, somebody may doubt its existence so far as the ass is concerned. No, this is not true. What we want to imply is that the doubted object exists either in the very place where the doubt arises, or even somewhere else. That an ass bas no horus, means that horns are not associated with the ass; but they are found elsewhere, e. g., on the head of a cow. Similar is the case when one object is definitely mistaken for the other. For instance, a man may take a branch-less trunk to be a man. Such a perverse view proves the existence of the object mistaken. Hence Gantama you may think that we are in the wrong when we admit the existence of a soul in our body. This is our perverse notion according to you. If so, even then, it establishes the existence of the soul.
The soul exists, for the following reason, viz:-- अस्थि अजीवविवक्खो पडिसेहाओ घडोघडस्सेव । मस्थि घडो त्ति व जीवत्थित्तपरो नत्थिसहोऽयं । २५॥ (१५७३) Atthi ajivaživakkho padisdhãö ghaço’ghadassdva / Nathi ghaço tti va jivatthittaparo natthi saddo'yam. 25 (1573) [अस्त्यजीवविपक्षः प्रतिषेधाद् घटोऽघटस्येव ।
जास्ति घट इतीय जीवास्तित्वपरो नास्तिशब्दोऽयम् ॥२५।। (१५७२)
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