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58
Discussion with the Ganadhara Mandit. Coming to know of the renunciation of Indrabhūti and others, the sixth upādhyāya named Arya Maņdit thought. The eminent preceptor who was accepted as their Guru ( teacher ) by five persons including Indrabhati deserves veneration from me, and I also should approach him and get my doubt solved Thinking in this way, Ārya Mandit accompanied by his three hundred and fifty disciples, went to the Lord.
अथ बन्धमोक्षविषये सन्दिग्धं मण्डिताभिध विवुधम् । जचे विभुर्यथास्थं वेदार्थ किं न भावयसि ? ॥ १ ॥ 1 Atha Bandha-Moksa - visayé sandigdham Manditábhidham vibudham Ūcé vibhu-s yathästham Védārtham kim na bhāvayasi : 1.
To the learned teacher tamed mandit who had a doubt on the subject of Bandha (bondage) and Moksa (freedom) from Karma', the Lord said-- Why do you not consider the correct meaning of the Vedic verse ? O Maņdit, you doubt whether the Soul can have either bondage or freedom through Karma' i-e action This doubt of yours, is the outcome of the Védıc statements which appear to be contradictory to one another.
The Vědic verse is as follows. 'स एव विगुणो विभुन बध्यते मंसरति वा मुच्यते मोचयति बा, न वा एष बाह्यमभ्यन्तरं वा वेद' ।
Sa éva viguņo vibhu-r-na badhyaté samsarati vã mucyaté mocayaii vā, na vā ésa hähyamabhyantaram vā véda
Because of the above-mentioned Vedic words, you think that the Soul is neither bound hy 'Karma', nor does it enjoy freedoni from Karma
You have been interpreting the Vedic statement as follows:
[ Sa éva) i-e the Soul | Fagot viguno ) is devoid of the qualities of great satva- goodness 174 iajas-passion and gae tamas-Ignorance darkness fan vibhuhl and is all-pervading. a asta na badhyaté | It is not bound, that is to say, it is free
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