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314
Jinabhadra Gagi's
[ The sixth भूयः स भविष्यति, निष्कारणत्वाविशेषात, ततश्च मुक्तावप्यनावास इति ॥ २५९ ।। (१८०७)॥
D, C.-Mandika:----Existence of soul has already been established from times immemorial, before Karma was produced. It is, therefore, useless to consider whether its production is sa-hetuka or nir-hetuka.
Bhagavāna:--In that case, O Mandika ! on account of its causelessness, ātman will have no bondage with Karma as it has no bondage with ākāśa.
___Mandika:--No, in spite of its causelessness, the soul is in contact with Karma.
Bhagavāna:-Then, it will be attached to a mukta (liberated) being also. Thus, one that has already been liberated from the worldly bondages, will again come into those bondages on account of the common property, viz:-nişkāraṇatā, belonging to both of them. 259 (1807). होज स निच्चमुको बंधाभावम्मि को व से मोक्खा ?। न हि मुक्कववएसो बंधाभावे मओ नभसो ॥ २६० ॥ (१८०८)
Hojja sa niccamukko bandhābhāvammi ko va sé mokkho ? Na hi mukkavvavaéso bandhābhāvé mao nabhasö 1126011 (1808)
[भवेत् स नित्यमुक्तो बन्धाभावे को वा तस्य मोक्षः ?।
न हि मुक्तव्यपदेशो बन्धाभावे मतो नभसः ॥ २६० ।। (१८०८) Bhavet sa nityamukto bandhābhāve ko vā tasya mokşah ? Na hi muktavyapadešo bandhābhāvé mato nabhasaḥ 126011 (1808)]
Trans.---200 If it is ever liberated in absence of bondage, how will its moksa exist? For, in absence of bondage, aitribute of liberation could never be accepted as in the case of ākāśa. (1808)
टीका-अथवा, कर्मयोगाभावाद् नित्यमुक्त एवासौ भवेत् । यदि वा,
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