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Vada]
Gañadharavada
.: 353 :.
The only alternative to accept, therefore, is that ātmā which is distinguished by karma is the hetu of dehaparispanda and hence sakriya also. ॥ 299-300 ।। ( 1847-1848 )] होउ किरिया भवत्थस्स कम्मरहियस्स किंनिमित्ता सा ? । नणु तग्गइपरिणामा जह सिद्धत्तं तहा सा वि॥३०१॥(१८४९) Höu kiriyā bhavatthassa kammarahiyassa kimnimittā sā ? I Nanu taggaipariņāmā jaha siddhattam tahā sā vi 13010 (1849) [ भवतु क्रिया भवस्थस्य कर्मरहितस्य किंनिमित्ता सा ?
ननु तद्गतिपरिणामाद् यथा सिद्धत्वं तथा सापि ॥३०१॥ (१८४९) Bhavatu kriya bhavasthasya karmarabitasya kimnimitttā sā? Nanu tadgatipariņāmad yathā siddhatvam tathi sāpi 13011 (1849) ]
___ Trans.-301 Alright ! “ How is the action of the mundane ( Soul ) separated from Karma to be accounted for ?" “ Certainly from their pariņāma. Just as perfection is attributed to it, in the same way, activity is also attributed to it.” (1849) किं सिद्धालययरओ न गई, धम्मत्थिकायविरहाओ। सो गइउवग्गहकरो लोगम्मि जमत्थि नालोए ॥३०२॥(१८५०) Kim siddhālayaparao na gaî, dhammatthikāyavirahão So gaiuvagghakaro logammi jamatthi nālöe 11 302 11 ( 1850 ) [किं सिद्धालयपरतो न गतिः, धर्मास्तिकायविरहात् ।
स गत्युपग्रहकारो लोके यदस्ति नालोके ॥ ३०२ ॥ (१८५०) Kim siddhālayaparato na gatih, dharmastikayavirahāt i Sa gatyupagrahakāro loke yadasti naloke || 302 || (-1850 ) ]
___ Trans.--302 Why not the movement ( of Soul ) ( to extend ) beyond Siddhālaya ? Because, of the absence of the predicament of dharmāstikaya. That being the impeller of motion resides in this world, and not in the spiritual world. ( 1850 )
