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Vada ] Gañadharavāda
:99: D. C.-Serenity of mind arises from the act of charity and this serenity gives an impetus to give donations and in virtue of this incination, one goes in for charity.
Thus, the fruit of the serenity of mind, is nothing else but the act of charity and not a Karman, which is invisible.
But such a belief is untenable; for, just as, a lump of olay is the nimitta (instrumental cause ) of a pitcher, so, the act of charity is the nimitta of the serenity of mind.
We see that one gets pleased when a donation is given to a deserving individual.
Such being the case, it won't do to look upon that which is a nimitta of something, as its fruit, as it is highly objectionable,
Besides, asserting that all actions are attended by fruits which are seen, as is the case with the tilling of ground, the debator says :एवं पि दिट्ठफलया किरिया न कम्मफला पसत्ता ते।
सा तम्मेत्तफल चिय जह मंसफलो पसुविणासो ॥७०॥ (१६१८) Evam pi ditthaphalayā kiriyā, na kammaphalā pasattā td , Sā tammdttaphala cciya jaho mangaphalo pasuviņāso. 70 (1618) [ एवमपि दृष्टफला क्रिया न कर्मफला प्रसक्ता ते ।
सा तन्मात्रफलैव यथा मांसफलः पशुविनाशः ॥ ७० ॥ (१६१८) Evamapi dristaphalā kriya na karmaphalā prasaktā tài Sa tannātrapbalaiva yathā mānsaphalah paśuvināśaḥ. 70 (1618) 1
Trans.—70 In this way, too, an act is proved to have a fruit which is seen, and not a Karman by way of its fruit. That (act) certainly has a fruit only to that extent, as is the case with (the act of) killing of a beast-the killing which has flesh as its fruit. (1618)
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