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Vāda ) Ganadharavāda
309 Ābhattho ya Jinéņam jāi-jarā-maranavippamukkéņam | Nāméņam ya gotréņa ya savvaņņū savvadarisi ņain 11 2551L (1803) [ आभाषितश्च जिनेन जाति-जरा-मरणविप्रमुक्तेन ।
नाना च गोत्रेण च सर्वज्ञेन सर्वदर्शिना ।। २५५ ।। (१८०३) Ābhāşitaśca Jinéna jāti-jarā-marasavipramukténa i Namna ca gotrena ca sarvajnena sarvadarsina ||2551 (1803)
Trans.—255 He was addressed by his name, and lineage by the T'îrthaikara who was free from birth, old age, and death, who was omniscient and who had complete darśana (undifferentiated knowledge.) (1803)
The Tirthaikara then said
किं मन्ने बंध-मोक्खा संति न संति त्ति संसओ तुज्झं । बेयपयाण य अत्यं न याणसी तेसिमो अत्थो । २५६ ॥ (१८०४) Kim manne bandha-mokkhā santi na santi tti samsao tujjhami Véyapayāņa ya attham na yāṇasî tésimo attho 11 256 (1804)
[किं मन्यसे बन्ध-मोक्षौ स्तो न स्त इति संशयस्तव ।
वेदपदानां चार्थे न जानासि तेषामयमर्थः ।। २५६ ॥ (१८०४) Kim manyasé bandha-mokşau sto na sta iti samsayastava i Védapadānām cārtham na jānāsi téşāırayamarthah (12561 (1804)
Trans.--256 What do you think about ? You entertain doubt as to whether bandha (wordly bondages) and mokşa (Final Liberation), exits or not. But (ca), you do not know the (real) meaning of the sentences of V'édas. Their (real) interpretation is this. (1804)
टीका-मण्डिक ! त्वमित्यं मन्यसे-किं बन्ध-मोक्षौ स्तो न वा ? इति । अयं चानुचितस्तव संशयः, विरुद्धवेदपदश्रुतिनिबन्धनत्वाव, तथाहि-"स फ्ष विगुणो विभुन बध्यते संसरवि वा, न मुच्यते मोचयति वा, न वा एष बासमभ्यन्तरं वा वेद " इत्यादीनि वेदपदानि, तथा, “न ह वै सशरीरस्य
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