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102
ĀPTA-MĪMĀMSĀ
and if modification by changes is admitted, it bars eternity.
पुण्यपापक्रिया न स्यात् प्रेत्यभावः फलं कुतः । बन्धमोक्षौ च तेषां न येषां त्वं नासि नायकः ॥ 40 ॥ punya-pāpa-kriyā na syāt pretyabhāvaḥ phalam
kutaḥ,
bandha-mokṣau cha teṣāṁ na yeṣāṁ tvaṁ nāsi
nāyakaḥ.
40. There will be no virtuous or sinful acts. How can there be re-birth as fruits (of the same). O Lord! whom you do not guide cannot (establish) bondage or liberation.
COMMENTARY
If Prakrti be accepted as eternal like Puruşa, there will be no virtuous or sinful acts, for, Prakṛti being eternal, cannot have these variations. And the view that re-birth happens according to good or bad acts done in this life, then becomes untenable because if the cause of being born in different manner in the next life be absent, how can the effect take place? Naturally, bondage or liberation will become untenable under this view.
This point has already been discussed in verse 8 where it has been shown that to accept the view of the Ekantvādins would lead to denial of virtuous or sinful acts and the next life.1
क्षणिकैकान्तपक्षेऽपि प्रेत्यभावाद्यसंभवः ।
प्रत्यभिज्ञाद्यभावान्न कार्यारम्भः कुतः फलम् ॥41 ॥
kṣaṇikaikāntapakṣe'pi pretyabhāvādyasambhavaḥ, pratyabhijñādyabhāvānna kāryārambhaḥ kutaḥ
phalam.
41. In the view of those who accept Kṣaṇikaikānta 1. “कुशलाकुशलं कर्म” (Verse 8 ) । “ इत्यत्र तदसंभवस्य समर्थितत्वात्।” Astasahasri.
