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Vada ] Gañadharavada
-: 469 : संसारी, नास्य ज्ञानाद् भिन्नस्य जीवस्य भवाद् भवान्तरगमनलक्षणं संसरणमस्तीत्यर्थः । कुतः ? इत्याह-स्वयमज्ञानत्वात् , काष्ठखण्डवत् । तथा, अमर्तत्वात् , आकाशवदिति ।। ४११-४१२ ॥ (१९५९-१९६०)
D. C.-Metārya:--You believe jîva to be vijñānamaya, Now, since vijnana is a-natya, javal will also be u-natya. Consequently, there will be no possiblity of going to the other world and there will be no para-loka also. On the other hand, if you take jîva to be different from vijñāna, java will not be a-nitya, but being different from vajñāna, it will be ignorant, or dull like sky or wood. Consequently, the soul will neither be karti ( doer ) nor bhoktā ( enjoyer ). In absence of kartrritva, existence of para-lokaa will be denied. For, if para-loka is taken as existing even in absence of kartạitva, the Siddha beings that have already attained absolute Liberation will attain para-loka. In absence of bhoktratva also, there will be no para-loka, because the soul which is nutya but not bhoktā, will not be able to attain para-loka in absence of Karma, which acts as the cause of passing to the other world, This jîva, therefore, being distinguished from givana does not belong to the mundane world, as it has no passage to the other world on account of its ignorance like that of wood, and u-murtatvaa like that of akās' co. ॥ 411-412 ॥ ( 1959-1960)
The reply is, मन्नसि विणासि चेओ उप्पत्तिमदादिओ जहा कुंभो। नणु एयं चिय साहणमविणासित्तेवि से सोम्म! ॥४१३॥ (१९६१) Mannasi viņāsi ceo uppattimadādio jahā kumbho 1 Nanu eyam ciya sāhanavināsitte vi se Somma! ॥ 413 ॥ (1961) [ मन्यसे विनाशि चेत उत्पत्तिमदादितो यथा कुम्भः।
नन्वेतदेव साधनमविनाशित्वेऽपि तस्य सौम्य ! ॥ ४१३ ॥ (१९६१) Manyase vināsi ceta utpattimadădito yatha kumbhahi Nanvetadeva sadhanamavinaśitve’pi tusya Saumya ! 11413||(1961)]
