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Vada ] Gañadharavada
.: 421 : D. C—These verses have already been explained in details in the Second Ganadhara-vāda.† The only point to remember in this connection is that punya and pāpa, the parinama of Jiva and Karma, could be inferred from kāraña and kārya.
These two inferences are explained as follows:
(1) Kāranānumāna:--Just as in case of working of agriculture, rice, barley, and wheat etc. are reaped as crops ( Kāryas ) at the end, punya and pāpa are also reaped as the parināmas of Jiva and Karma with actions like munificence etc. or violence etc. as their respective causes.
It is, therefore, said that“Samāsu tulyam visamāsu tulyam satişvasaccípyasatiņu sacca | Phalam kriyāsvityatha yannimittam tad dehînām so'stinuko'pi
dharmaḥ Il " ( 2 ) Kāryānumāna .-Just as a potter accompanied by the materials such as earth, stick, wheel etc. happens to be the Kāraṇa of ghata, so also in case of Kāryas like s'arîra etc. there is some cause or the other. The cause in this case, is nothing but punya and pāpa in the form of good and bad deeds. In the production of karyas like s'arîra etc., parents are no doubt visible causes, but along with them there are invisible causes in the form of good or bad deeds also. Otherwise, ugliness or fairness in various forms-in spite of their dụsta hetu, viz, parents being the same--would never be accounted for. The karma therefore has two types :-Punya and pāpa. Good forms are the results of punya and ugly ones are the results of pāpa. Hence it is said :" Iha dȚstabetvasambhavikāryavišeşāt kulalayatna iva i Hetvantaramanumeyam tat Karma śubha’-śubham kartuḥ il "
So, like Agnibhūti, you, too, shall have to accept the existence of Karma putting faith into the words of me--the
+ Vide pp. 86 to 137
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