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Vada ] Gañadharavada
.: 537 : हेतुक्रियारम्भयोग्यकालाभावाद् मोक्षाभावं शङ्कसे; तदप्ययुक्तम्, तदर्थापरिज्ञानात् । तस्य ह्ययमर्थः-यदेतदग्निहोत्रं तद् यावजीवं सर्वमपि कालं कर्तव्यम् , वाशब्दाद् मुमुक्षुभिर्मोक्षहेतुभूतमप्यनुष्ठान विधेयमिति । इत्येवं वेदपदोक्तद्वारेण yf en gargāt #ta: 1 faqat q1AFT akt: |898-810411 ( 2088-2023)
D. C.-Prabhāsa:-—I grant the existence of muktātmā, mokşa, and soul as such. But according to the Veda-vacanas that siddha beings are free from happiness and misery, likes and dislikes will not affect the bodiless soul; consequently, a muktātmā will have no experience of happiness.
Bhagavān:-Priya and a-priya and hence sukha and duhkha are produced by punya-pāpas from which muktātmā is free. But this in no way, means that muktātmā has no scope for the experience of happiness. Since muktātmā is highly cognizant and perfectly irresistible owing to its being free from rāga-dveşa, it enjoys the highest and most natural happiness which never vanishes.
Or, it is no use discussing about the negatiou of happiness to a mukta being, by saying that likes and dislikes do not affect the bodiless. Muktātmā will thus have no experience of the mundane sukha-duhkha, because it is always free from likes and dislikes. Thus, the sentences of Vedas such as Na ha vai sa-s'arîrasya etc establish, O blessed Prabhāsa! the existence of mokşa, jiva, and the immutable happiness of muktātmā at the removal of punya-päpa.
Lastly, the sentence that "Jarāmaryam vaitat sarvam yadagnshotram ” means that one should practise agnihotra etc, till the end of life.
Your suspicion about the existence of mokşa generated from this sentence ( as the time of beginning the performance has not been mentioned in it ) is out of place. The sentence really means as follows:
