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Vada ] Gañadharavada
: 449 : D. C.--This world is entirely filled with multitudes of common pudgalas scattered in all etherial regions without any distinction of s'ubha and a-s'ubha. When hîva apprehends these pudgalas it is able to recognize them as neither too sthūla, nor too sūksma, as jāva is not able to recognize sthūla and sūksma pudgalas.
In such a case, it is possible that jîva is able to understand the distinction of sthūla and sūkşma. But how is the distinction of s'ubha and a-s'ubha justified when jîva tries to apprehend the Karmca-pudgalas ? ॥ 394 ॥ ( 1942 )
The reply is अविसिटुं चिय तं सो परिणामा-ऽऽसयसभावओ खिप्पं । कुरुते सुभमसुभं वा गहणे जीवो जहाहारं ॥३९५॥ (१९४३) Avisittham ciya tam so parināmā-"sayasabhāvao khippam i Kurute subhamasubham vā gahane jîvo jahāhāram 1395|1 (1943) [ अविशिष्टमेव तत् स परिणामा-ऽऽश्रयस्वभावतः क्षिप्रम् ।
कुरुते शुभमशुभं वा ग्रहणे जीवो यथाऽऽहारम् ॥ ३९५ ॥ (१९४३) Avisistaneva tat sa parināmā”-śrayasvabhāvataḥ ksipram 1 Kurute subhamasubham vagrahanejivoyatha"-hāram 13950(1943)]
Trans.-395 It is common no doubt. ( But ) at the time of apprehension, the Soul turns it into śubha or a-śubha immediately, by virtue of its nature of resort and fruition as in case of food. ( 1943 )
टीका-स जीवस्तत्कर्म ग्रहणे ग्रहणकाले शुभा-ऽशुभादिविशेषणाविशिष्टमपि गृह्णन क्षिप्रं तत्क्षणमेव शुभमशुभं वा कुरुते-शुभा-ऽशुभविभागेन व्यवस्थापयतीत्यर्थः । कुतः ? इत्याह-"परिणामाऽऽसयसभावउ ति" इहाश्रयो द्विविधकर्मणो जीव आश्रयः, कर्म तु शुभाशुभत्वस्य तस्य द्विविधस्याप्याश्रयस्य स्वभाव आश्रयस्वभावः, परिणामाश्चाश्रयस्वभावश्च परिणामा
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