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Vada ] Gañadharavāda
•: 533 : विद्यमानं जीवम् । अथवा, ज्ञानादिभिर्गुणैर्विशिष्टं सन्तमित्याह ब्रूते, प्रियाऽप्रिये न स्पृशतः; वाशब्दात् सशरीरमपि वीतरागमिति तथैवेति ॥ ४७२ ॥ ( 2o po )
D C.--The expression "vā vasantam could be dissolved as vāva santan, the particle vāva meaning "or" and santan meaning a bodiless jîva existing in the moksa state. The word vāva here will signify that sukha-duḥkha do not touch not only a bodiless jîva existing in a moksa state, but also the dispassionate ascetics having bodies.
Or, the expression could be dissolved as vā ava santam also. The prefix ava has nineteen different meanings such as to protect, to go, to love etc. Since a root signifying motion signifies knowledge also, a bodiless soul existing in the mukta state and characterized by the qualities of cognizance eto, is not affected by sukha-duhkha. Here also, the word 'vā' brings in the dispassionate sa-deho ascetic. ll 472 11 ( 2020 )
The opponent asksन वसंतं अवसंतं ति वा मई नासरीरगहणाओ। फुसणाविसेसणं पि य जओ मयं संतविसयं ति ॥४७३॥ (२०२१) Na vasantam a-vasantam ti vā maî nāsarîragahaņāö 1 Phusaņāvisesaņam pi ya jaö mayam santavisayam ti 114731 (2021) [न वसन्तमवसन्तमिति वा मति शरीरग्रहणात् ।
स्पर्शनाविशेषणमपि च यतो मतं सद्विषयमिति ॥ ४७३ ॥ (२०२१) Na vasantamavasantamiti vā matirnāšarîragrahaņāt i Sparśanā višesaņamapi ca yato matam sadvisayamiti 114731|(2021)]
Trans.----473 Or, it may be dissolved as “ na vasantam iti avasantam" meaning thereby not existing ( anywhere ).' ( But ) it is not proper. ( Since ) jiva is understood from *a-sarîra.' Moreover, the adjective sparśanā' is also accepted with regard to existent objects ( only ). ( 2021 )
