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: As quoted in the Sanmatitarka of Siddhasena Garī (6th cent. A.D.) that, · suha-dukkhasaṁpaogo na jujaye ņiccavāya pakkhāmmi, eghantucchedeyammi ya suha-dukuhaviyappanamajuttaṁ.'
From the point of view of those, who hold that an entity is unchangeable, happiness and misery cannot stand;in the opinion of those who hold that things eternally change the idea of happiness and misery can never hold good. Moreover, Siddhasena continued to raise problems in the next stanzas that : kammam joganimittam bajjhe bandha-tthiē kasāyavasā,
apariņaucchinesu ya bandha-tthikāranam natthi. bandhammi apūrante saṁsārbhavogadansaņain mojjhaṁ, bandham va viņā mokkhasuhapatthaņā ņatthi mokkho ya.
It means, 'Action current' (yoga) attaches or binds a man through mind, speech and body. And it is through our passions (kaşāyas), that this action-current binding a man takes its firm stand. But if we think that a thing is eternally unchangeable or when we think, the thing is born and in a moment decays, we can never account for the binding of an action or its continuance. If there is no binding by action current, then it will be a folly to desire the happiness of the liberation. In fact, then there cannot be any such thing as liberation at all.
Samantabhadra also quoted the very same idea against ekantavāda in Aptamīmaṁsā as :
punyapāpakriyā na syāt pretyabhāvaḥ phalaṁ krtaḥ, bandhamokṣau ca teșāṁ na yeșāṁ tvaṁ nāsti nāyakaḥ."
Sanmati Tarka of Siddhasena, verse-1.18. Sanmati Tarka of Siddhasena. Ed. Sukhallaji Sanghavi and Pandita Bechardasji. op.cit. Introduction and an Original Commentary. Ahmedabad:
L.D. Institute of Indology, (1s edn., 1939 A.D.) 2000, verse-1.19-20. 3 Āptamīmāṁsā of Samantabhadra. Ed. Saratchandra Ghoshal. With
Introduction, Translation, Notes and Original Commentary in English. Delhi: Bhāratīya Jñānpīth, 2002, p. 3.40.
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