Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

Page 148

59
only the modes-hellish state, etc., as gold does not perish when the ring is destroyed.
(1980) Samsāra is caused by karman; it is but proper that it should perish when that (karman) perishes. But the 'soulness' is not caused by karman; (so) how could it perish when that (karman) is destroyed ?
(1981) It is not perishable by nature, because as in the case of a kāśa (so here too) no change is noticed. What is perishable is here seen to have change, e. g. pieces in the case of a jar.
(1982) If it be thought that on account of being artificial (caused) etc., it would perish at another time (with the passage of time) like the jar, it is not so, as (we find) here that posterior negation (pradhvainsābhāva) though having that characteristic (i. e. though caused) is eternal.
(1983) If it be thought that negation is no illustration, like the ass's horn, it is not so, because it (negation of jar) is a positive material state characterised by the destruction of jar.
*(1984) Or what great (complete) change is effected in the soul on the disappearance (destruction) of only the pudgalas (matter) (that it should be called krtaka, caused or artificial) ? What is added to the sky on the destruction of only the jar ?
(1985) Being a substance and (yet) non-corporeal, the emancipated soul is eternal, like the sky on account of its being a substance. Now if it be said that in that case there would be the contingency of its being ubiquitous, etc., it is not so, on account of inference (going against this).
(1986) Or what is this obstinate insistence on its being eternal ? Everything is characterised by origination-destruction
* Same as Gā. 1839. +Same as Gā. 1843.