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Vada ] Gañadhara vāda
. : 59:As an alternative argument it may be said :-That is nonexistent there, where it cannot be realized by any of the pramānas. As for example, a piece of cloth does not permeate a pitcher which is separate from it.
The soul is not seen outside the body. Consequently it should be taken to be non-existent there.
While concluding the author says :तम्हा कत्ता भोत्ता बंधो मोक्खो सुहं च दुक्खं च । FATUI TEAT-SATTET ETTE 11 3811 ( 464 ) Tamhā kattā bhottā bandho mokkho suham ca dukkham ca i Samsaranam ca bahutāt'savvagayatte sujuttāim || 39 ( 1587 ) [ तस्मात् कर्ता भोक्ता बन्धो मोक्षः सुखं च दुःखं च ।
FATOT 2 ET1--Suaract: TTFIT II 3S 11 ( 9460) Tasmāt karta bhoktă bandho mokşah sukham ca duhkham ca Samsaraṇam ca bahūtva’sarvagatatvayoh suyuktani 11 39 (1587) ]
Trans.- 39 Therefore a doer, an enjoyer, bondage, liberation, happiness, misery, mundane existence and metamorphosis are thoroughly justifiable when the souls are admitted as many and non-all-pervading. ( 1587 )
टीका-तस्माद् बहुत्वा-सर्वगतत्वयोरेव सतोः कर्तृत्वादयो धर्मा जीवस्य युज्यन्ते, नान्यथा, इत्येवंविधं प्रमाणसिद्धं जीवं प्रतिपद्यस्वेति ॥३९(१५८७)।।
D. C.-Therefore it is only when it is admitted that souls are many and that none of them is all-pervading, action etc, which are the attributes of the soul, can have any place. If not, these attributes will be meaningless. So please admit the soul which is thus established by pramānas.
Now the meaning of the sentences of the Veda which may be troubling you.
