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Vada] Gañadharavada
.: 323 :. तत् । अथवा, विद्यमानकरणमेवात्मशरीरलक्षणं द्वयम् , कर्तृ-कार्यरूपत्वात् , कुलाल-घटादिवत् यच्च कर्तुरात्मनः शरीरमुत्पादयतः करणं तत् कर्मेति कथं न तत्सिद्धिः १ । तथा, फलवत्यो दानादिक्रियाः, चेतनारब्धक्रियारूपत्वात् , कृष्यादिक्रियावत्, यच्च तासां फलं तत् कर्म । इत्यग्निभूतिरिव त्वमपि प्रतिपद्यस्वेति ॥ २६८ ॥ (१८१६ )
D. C.- Mandıka :-Since karma is atîndriya ( beyond the perception of sense-organs ) it can never be taken as karana.
Bhagavān:-It is not so. Since saritra is susceptible to production like ghata, it must have some karana to bring its existence This karana is Karma itself Or, say, there must be some karana between Kartā like ātman and Kārya like s'arira as in the case of ghatakāra and ghata. And this can be nothing else but Karma. This shows that Karma can be brought about even by the help of Käryas like s'arêra. Moreover, Kāryas like dāna etc which are inspired by fruit are also fruitful like Kryās such as krisi etc. So, like Agnibhūti, you, too, O Mandaka ! shall have to admit the existence of Karms. 268 ॥ ( 1816 ) ॥
In reply to the assertion that a bandha which is anādi is ananta also the author statesजं संताणोऽणाई तेणाणतोऽवि णायमेगंतो। दीसई संतो वि जओ कत्थइ बीयं-कुराईणं ॥२६९॥ (१८१७) Jam santāno'nāî tenānanto’vi nāyameganto i Disai santo vi jao katthai biyam-kurainam ॥ 269 ॥ ( 1817) [यत् संतानोऽनादिस्तेनानन्तोऽपि नायमेकान्तः। '
दृश्यते सन्नपि यतः कुत्रापि बीजा-ऽङ्खरादीनाम् ॥२६९।। ( १८१७) Yat santano'nadisteninanto’pi nāyamekantah | Drisyate sannapi yatah kutripi bija'-iikuradinām ॥ 269 ॥ ( 1817 )]
Trans.-269 An expansion which has no beginning,
