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Vada ]
Ganadharavada
•: 305 :*
like existence etc., but, at the same time, he is distinguished from the three worlds on account of his devatva etc. This shows that absolute sadris'ata is not acceptible but visadris'atā has also equal scope with it. Similarly, all objects are nitya on account of their dravyatva, and, at the same time, a-natya because of their varied transformations.
Sudharman:-I accept sadrisata of objects on account of nothing but their relation to the same gender. That is, according to me, purusa turns out to be a purusa and animals remain as animals in the bhavantara.
Bhagavan :-Your argument, O Sudharman! is fallacious. The next life is attained by virtue of actions accomplished in this life. These actions come into existence on account of various hetus such as mithyatva etc. Hence, bhavantara which is produced by these actions should also be taken as vicitrata on account of the vicitrata of actions, but sadris'ata can never fit in by means of their relation to the sadris'a gender etc.
For,
उक्करिसा - saक्करिसा न समाणाए वि जेण जाईए ।
सरिसग्गाहे जम्हा दाणाइफलं विहा तम्हा ॥ २५९ ॥ (१७९९ )
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Ukkarisa-'vakkarisā na samāṇāe vi jeņa jāîe Sarisaggāhe jamhā dāṇāiphalam vihā tamhā 251 u (1799) [ उत्कर्षा - sपकर्षो न समानायामपि येन जातौ ।
सदृशग्रहे यस्माद् दानादिफलं वृथा तस्मात् ।। २५१ ॥ ( १७९९ ) Utkarṣa-'pakarṣau na samānāyāmpi yena jātau Sadrisagrahe yasmad dānādiphalam vṛitha tasmat ||251|| (1799)]
Trans.-251 In (case of) (absolute) sameness, there will be no (scope for) elevation or degradation even in the
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