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Vada ] Gañadharavada
. : 161 :भिलाषो न गुणिनमन्तरेण संभवति । अतो यस्तस्याश्रयभूतो गुणी स शरीरातिरिक्त आत्मेति ।
आह-नन्वनैकान्तिकोऽयम् , सर्वस्याऽप्यभिलाषपूर्वकत्वानुपपत्तेः । न हि मोक्षाभिलाषो मोक्षाभिलाषपूर्वको घटते । तदयुक्तम् , अभिप्रायापरिज्ञानात् , यो हि स्तनाभिलाषः स सामान्येनैवाभिलाषपूर्वक इत्येतदेवास्माभिरुच्यते, न पुनर्विशेषेण ब्रूमः-" स्तनाभिलाषोऽन्यस्तनाभिलाषपूर्वकः" इति । एवं च सामान्योक्ती मोक्षाभिलाषपक्षेऽपि घटत एव, मोक्षाभिलाषस्यापि सामान्येनाऽन्याभिलाषपूर्वकत्वादिति ॥ ११४ (१६६२) । ____D. C.-The first desire of the child to suck the breasts of the mother is just similar to the other abhilāsas on account of its being an abhilasa. Now, the desire to which the child's stanābhilāsa resembles is distinct from body, because it continues to be the cause of this abhilāşa even after it has left the body. Abhilasa is the quality of knowledge which cannot exist without a support, which is nothing but the soul, independent of deha.
Vayubhūti :-The hetu stated in the above-named anumāna involves the fault of uncertainty as all abhilāsas are not the same. e. g., an abhilāsa for moksa does not resemble another abhilāşa for moksa. So, why not to believe the same in the case of this abhilāsa also ? ____ The Acarrya :-You have not understood the point, O Gautama ! The point is that we have compared the desire for breasts only with other desires in general. We have not stated in particular that the desire for breasts is just similar to other desires for breasts. Similarly, in the case of moksabhilasa also, the moksābhilāşa should not be compared with other moksābhitāşas but only with other abhilāşas in general. (1662)
Another inference,
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