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view also is corporeal. See Pramāņa-vārttika 1.85 (Manorathanandini Tīkā.
Yoga of the karmic body-Yoga means activity of the mind, speech or body. Here the activity of the karmic body is referred to.
(1620) Compare the doctrine of desireless (or selfless ) action in the Gitā, which is not binding and therefore is conducive to the attainment of emancipation.
(1625) Karma is corporeal i. e. possessed of attributes like colour, taste, etc.. See Aşțasahasrī, kārikā 98.
(1643) God is not the cause of the world—not even its creator. For a fuller discussion see Syädvādamañjarī, kā. 6. . Svabhāvavāda — The doctrine that the origination of things is not dependent upon any cause – they just naturally occur. This doctrine is very old and we find it referred to in the Upanişads and in the Gītā. The Gītā states that Arjuna cannot escape activity. Prakřti is by nature active, so Arjuna's body, speech or mind cannot but be active whether Arjuna wills it or not. What is essential is that one must perform all acts in a selfless manner. (See 18. 59-60; 3. 5; 3. 33; 5. 14). Yet there is a difference. The author of the Gītā cannot be called a svabhā vavādin since he admits God and also the soul as controlling prakrti or matter. The svabhāva vādins believe in just the nature of things and do not admit any other cause as guiding, or operating on, it.
Vidhi — Vidhir vidhāyakaḥ – That which enjoins, an injunction - Nyāyasūtra 2.1.63.
Arthavāda — a statement that commends or denounces — ‘Stutir nindā parakytiḥ purā kalpa ity arthavādah’-Nyāyasūtra. 2.1.64.
Anuvāda-Repetition of what is known from other sources; Vidhi-vihitasyānuyacanam anuvādah-Nyāyasūtra 2.1.65.
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