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Vada ]
Ganadharaváda
.: 327 ::
Karma be taken as ananta like that between jîva and nabhas or as sānta like that between gold and stone ?
Bhagarān: It is possible in both ways. It is found as anādr and ananta in case of inauspicious objects, but in case of auspicious objects like gold and stone, it is found as anādi and sānta.
Mandika:-- How could you distinguish between auspicious and inauspicious when the state of existence is the same everywhere?
Moreover, it cannot be argued that just as the experiences of hen and animal life are different from each other even if the state of existence is the same in both, so, also, the distinction between bhavya and a-bhavya is possible, because, the näraka experiences etc. are produced on account of Karma and are not svābhāvika.
होउ जइ कम्मकओ न विरोहो नारगाइभेउ छ । भणह य भवाऽभवा सभावओ तेण संदेहो ॥२७४॥ (१८२२) Hộu jai kammakao na viroho nāragāibheu vva i Bhanaha ya bhavvā’bhavvā sabhāvao tena samdeho 1127411 (1822) [ भवतु यदि कर्मकृतो न विरोधो नारकादिभेद इव ।
भणथ च भव्या-ऽभव्यान् स्वभावतस्तेन संदेहः ॥२७४॥(१८२२) Bhavatu yadi karmakrito na virodho nārakādibheda ival Bhaņatha ca bhavya’bhavyān svabhāvatastena samdehah 11 274 11
Trans.—274 If the distinction is caused by karma as in the case of hellish experience etc., there is no objection. But when you say that they are auspicious and inauspicious by their ( very ) nature, the doubt does arise. ( 1822 )
टीका-भवतु वा यदि कर्मकृतोऽयं भव्याऽ-भव्यत्वविशेषो जीवानामिष्यते, नात्र कश्चिद् विरोधः, नारकादिभेदवत् , न चैतदस्ति, यतो "भव्याऽ
