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Vada ]
Gañadharavada . : 125 : milk, ghee, sugar-candy etc. So the amūrta java is also nourished or weakened by the mūrta Karman. अहवा नेगंतोऽयं संसारी सबहा अमुत्तो त्ति । जमणाइकम्मसंतइपरिणामवन्नरूवो सो ॥ ९०॥ (१६३८) Ahavā neganto’yam samsārî savvahā amutto tti i Jamaņāikammasantaipariņāmavannarūvo so 11 90 ( 1631 ) [अथवा नैकान्तोऽयं संसारी सर्वथाऽमूर्त इति ।
यदनादिकर्मसन्ततिपरिणामापनरूपः सः ॥ ९० ॥ (१६३८) Athavā naikānto'yam samsāri sarvatha'mūrta iti i Yadanādikarmasantatipariņāmāpannarūpah sah 11 90 (1638)]
___Trans.-90 Or, this mundane soul is not entirely amārta in the extreme. For, it has attained an alteration in the continuous range of Karman, which has no beginning. ( 1638 )
टीका-अथवा, नायमेकान्तो यदुत-संसारी जीवः सर्वथाऽमूर्त इति । कुतः १ । यद् यस्मादनादिकर्मसन्ततिपरिणामापन्नं वह्नययः पिण्डन्यायेनानादिकर्मसंतानपरिणतिस्वरूपतां प्राप्तं रूपं यस्य स तथा । ततश्च मूर्तकर्मणः कथञ्चिदनन्यत्वाद् मूर्तोऽपि कथञ्चिजीवः। इति मूर्तेन कर्मणा भवत एव तस्यानुग्रहो-पघातौ, नभसस्त्वमूर्तत्वात् , अचेतनत्वाच्च तौ न भवत एवेति ॥ ९० (१६३८)॥
D. C.-Or, this samsarî jîva is also not wholly amūrta because it has assumed an alteration distinct from the expanse of Karman. Atman is attached to Karman as agni is attached to an iron-rod. Now, since Karman is mūru and atman is similar to Karman to a certain extent, the atman is also mūrta to a certain extent even though it is amūrta by its svabhāva, Consequently, the amūrta and lustrous jîva feels anugraha or upaghāta by virtue of a mūrta Karman while ākusa being amūrta and acetana feels neither anugraha or upaghāta,
