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Vada ]
Gaṇadharavada
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शुभ परिणामजनकत्वे बाह्यं निमित्तमनैकान्तिकमेवेति । तस्माद् व्यक्त ! सन्ति पञ्चभूतानि चेतनानि चाद्यानि चत्वारि, इत्येतत् प्रतीहीति स्थितम् । यच्च "स्वमोमयं वै सकलम्" इत्यादि । तत्रापि यस्तव चेतसि वर्तते नासावर्थः, किन्तु भवभैोद्विग्नानां भव्यसखानां धन- कनक - पुत्र - कलत्राद्य सारतामात्रप्रतिपादनं तेन विधीयते, येन ते तदास्थां परित्यज्य मुक्तये प्रवर्तन्ते, न पुनस्तत्र भूताभावः प्रतिपाद्यते । इति मुञ्च संशयम्, प्रतिपद्यस्व भूतास्तित्वमिति ॥ २२० ॥ ( १७६८ )
D. C. — To a dispassionate saint, s'abda, rupa, rasa etc. do not become the attractive objects of pleasure because his mind is pure. A pure-minded man does never cherish desire for sensuous pleasure from a beautiful mother. In the same way, a self-restrained and persevering muni does never commit himsa even if he inflicts pain upon jivas on account of his s'uddha bhavas. It is clear, therefore, that bahya nimitta is anaikantika so far as himsa is concerned, and what is required is the intention pure and simple.
Hence O Bhadra! accept the existence of the five bhutas and know it for certain that the first four of them viz, prithvi, jala, agni, and vayu are sa-cetana. Moreover, you have not understood the real meaning of the Veda-padas like "Svanopamam var sakalam" etc. The main object of those sentences is to assert the fragility of wealth, wife, progeny etc. before the high-minded people who have been distressed by the bhavabhaya, so that they might abandon their attachment to the worldly visayas and strive for the attainment of moksa. Leave, therefore, all your doubts aside, O Saumya! and admit the existence of bhutas.
छिन्नम्म संसम्म जिणेण जरा-मरणविप्पमुक्केणं । सो समणो पओ पंचहिं सह खंडिसएहिं ॥ २२९ ॥ (१७६९)
Chinnammi samsayammi Jinena jară-maranavippamukkeṇam So samano pavvaio pancahim saha khandiyasaehim ||221 ( 1769)
