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Vada ]
Gañadharavada
•: 531 :
Bhagavān: --Just as by the word " na-brāhmana ” a nonbrahmin like a ksatriya or a vais'ya is understood, but the absolute abhāva of brāhmana as a whole, is not meant. So also, the expression “a-s'arira” signifies a bodiless mukta jîva of the type of mukta jîva having body, but that does not absolutely deny the existence of soul. There is resemblance in both owing to the common property of upacāra.
Moreover," s'arira" does not come in the way of resemblance. As body is mixed with soul like milk and water, it is one and the same as soul. Thus, by the denial of the particle 'na', the same soul is apprehended at another place but the existence of soul is never denied thereby. So, the word 'a-s'arira' denotes nothing but giva which is vidyamāna like Devadatta, and not a-vidyamāna like kharas'rga. 11 469-470 11 ( 2017-2018 )
The expression “ Vā vasantam " is now explained:जं व वसंतं संतं तमाह वासद्दओ सदेहं पि। न फुसेज वीयरायं जोगिणमिटे-यरविसेसा ॥ ४७१ ॥(२०१९) Jam va vasantam santam tamāha vāsddaö sadeham pi 1 Na phusejja vîyarāyam joginamiţthe-yaravisesā 1 471 11 (2019) [ यद् वा वसन्तं सन्तं तमाह वाशब्दतो सदेहमपि ।
न स्पृशेयुर्वीतराग योगिनमिष्टे-तरविशेषाः ॥ ४७१ ॥ (२०१९) Yad vā vasantan santam tamaha vāśabdato sadehamapi i Na spěšeyur vitarāgam yoginamişte-taraviśeşāḥ || 471 || ( 2019 )]
Trans.-471 Happiness and misery do not affect him who is existing in a free state and also by the word 'va' (they do not affect ) a dispassionate ascetic having a body. ( 2019 )
टीका-यस्माचाशरीरम् । कथंभूतम् ? । वसन्तं लोकाग्रे निवसन्तं तिष्ठन्तमिति यावत् । अनेन वसनविशेषणेन तमशरीरशब्दवाच्यमर्थ सन्तं
