________________
Vada ] Gañadharavada
.: 493 :to it which contradicts the existence of those characteristics. Say, for example, jiva is pervading only upto the skin of body like the sense of touch, because the javatva is found only in body.
This anumāna refutes the all-pervading nature of jîva. Similarly, the anumānas that javas are formed by means of punya and pāpa, and that the combination of jîva and Karma could any how be brought about like the combination of gold and stone, refute the assertion that hava has neither bandha nor moksa due to the a-murtatva of its dravya like ākās'a. ॥ 437 ॥ ( 1985.)
Or,
को वा निच्चग्गाहो सवं चिय वि भव-भङ्ग-ठिइमइयं । पज्जायंतरमेत्तप्पणादनिच्चाइववएसो ॥ ४३८ ॥ (१९८६) Ko vā niccaggāho savvam ciya vibhava-bhanga-thiimaiyam | Pajjantaramettappaņādiniccāivavaeso 11 438 11 ( 1986 ) [को वा नित्यग्रहः सर्वमेवापि भव-भङ्ग-स्थितिमयम् ।
पर्यायान्तरमात्रार्पणादनित्यादिव्यपदेशः ॥ ४३८ ॥ ( १९८६ ) Ko vá nityagrahah sarvamevāpi bhava-bhanga-sthitinayam Paryāyāntaramātrārpaņādanityādivyapadeśaḥ 11 438 | ( 1986 ) ] ___Trans.-438 Or, why insist upon immutability ( at all ) ? Everything is suceptible to the state of production-break-and retention. Only by ( means of ) imposition of various methods, attributes like mutability etc, are designated.t ( 1986 )
टीका-अथ कथञ्चिदनित्यत्वेऽपि मोक्षस्य न किञ्चिद् नः क्षयत इति भावः । इह "कालंतरनासी वा घडो व" इत्यादिगाथाः प्रागपि षष्ठगणधरे बन्ध-मोक्षविचारे व्याख्याता एव । ततो यदिह न व्याख्यातं तत् ततोऽवगन्तव्यमिति ॥ ४३८ ॥ (१९८६)
+ Vide v. 1843.
