________________
Vada]
Gaṇadharavada
"
भूयः स भविष्यति, निष्कारणत्वाविशेषात् ततश्च मुक्तावप्यनाश्वास इति ।। २५९ ।। ( १८०७ ) ॥
• 315:
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.
Bhagavan :-In that case, O Mandika! on account of its causelessness, atman will have no bondage with Karma as it has no bondage with ākās'a.
Mandika:-No, in spite of its causelessness, the soul is in contact with Karma.
Bhagavan:-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:-niskāraṇatā belonging to both of them. 259 (1807).
हो स निच्चमुको बंधाभावम्मि को व से मोक्खो ? |
a fè ymaayaì áurmà A37 a×aì || 280 II (?coc)
Hojja sa niccamukko bandhābhāvammi ko va se mokkho ? Na hi mukkavvavaeso bandhābhāve mao nabhaso 260 (1808)
[ भवेत् स नित्यमुक्तो बन्धाभावे को वा तस्य मोक्षः १ ।
न हि मुक्त व्यपदेशो बन्धाभावे मतो नभसः || २६० ॥ ( १८९८ ) Bhavet sa nityamuk to bandhābhāve ko va tasya mokṣaḥ ? | Na hi muktavyapadeśo bandhābhāve mato nabhasaḥ 1260|| (1808)]
Trans.-260 If it is ever liberated in absence of bondage, how will its moksa exist? For, in absence of bondage, attribute of liberation could never be accepted as in the case of ākāśa. (1808)
टीका - अथवा, कर्मयोगाभावाद् नित्यमुक्त एवासौ भवेत् । यदिवा,
