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Vada ] Gañadharavada
* 431... mūrta as well as a-mūrta. It will be mūrta because its kāryas like deha etc are mūrta. At the same time, it will be called a-mūrta also, because its kāryas and the jîva-parināmas such as sukha, duḥkha, krodha, māna etc are a-mūrta. In such a case, should we take Karma as mūrta or co-mūrta ? 138011 (1928)
Bhagavān replies:न सुहाईणं हेऊ कम्मं चिय किन्तु ताण जीवो वि। होइ समवाइकारणमियरं कम्मति को दोसो? ॥३८१॥(१९२९) Na sahāînam heū kammam ciya kintu tāna jîvo vil Höi samavāikāranamiyaram kammam ti ko doso ? 1138111 (1929) [न सुखादीनां हेतुः कर्मैव किन्तु तेषां जीवोऽपि ।
भवति समवायिकारणमितरत् कर्मेति को दोषः १ ॥३८१।। (१९२९) Na sukhádînám hetuh karmaiva kintu tesām jîvo'pi 1 Bhavati samavayikāranamitarat karme'ti ko dosah ? |3810 (1929)]
Trans.-381 Karma is not the only cause of happiness etc, but jiva is also their intimate cause Karma is the opposite one. What difficulty will arise ( in such a case ) ? ( 1929 )
टीका-सुखादीनां कर्मैव केवलं कारणं न भवति, किन्तु जीवोऽपि तेषां समवायिकारणं भवति, कर्म पुनरितरदसमवायिकारणं भवतीति को दोषः १ । इदमुक्तं भवति-सुखादेरमूर्त्तत्वेन समवायिकारणस्य जीवस्यामूर्तत्वमस्त्येव, असमवायिकारणस्य तु कर्मणः सुखाद्यमूर्तत्वेनामूर्तत्वं न भवतीत्यपीति न दोष इति ॥ ३८१ ॥ (१९२९)
D. C.-Karma is not the only cause of sukha, duhkha etc. Really speaking, Jiva is the intimate cause of sukha etc and Karma is merely an accidental cause. Hence, on account of the a-mūrtatva of the kāryas, viz sukh, duhkha ete their intimate cause viz piva does become a-mūrta but Kārma being merely an accidantal cause does not become a-mūrta. So, there will be no difficulty as regards karma being accepted as mūrta. 1381||(1929)
