पृष्ठम्:कादम्बरी-उत्तरभागः(पि.वि. काणे)१९१३.djvu/३५२

312 NOTES ON कर्तृषु कुर्वतःविपाकाव कालान्तरे भवितव्यता विपाकः तस्माद्वा । अपूर्वमिति कर्मणां फलप्रदं किमप्युच्यते । अयं मीमांसकानां सिद्धान्तः In this clause the author refers to the inexorable law of कर्म, according to which every action, good or evil, produces a corresponding result (पुण्य or पाप) which must be enjoyed. By doing what is laid down in the शास्त्र we accumulate पुण्य and by doing what is forbidden, we store पाप. The present condition of a person is the result of his actions done in previous lives. ‘पुण्यो वै पुण्येन कर्मणा भवति पापः पापेन बृहदारण्यक III. 2. 13. ‘यादृशं कुरुते कर्म तादृशं फलमश्नुते रामायण, उत्तरका ण्ड 15. 23. The reading of the text विपाकस्वभावात् ( through their character of yielding the results ) does not make a good sense. Therefore Dr. Peterson proposed to read विपाक भावात् (through the existence of विपाक). But this also is not satisfactory. The reading of ArTand the Calcutta editions ‘विपाकात्स्वभावाद्वा' is better and should have been retained in the text. In that case धर्माधर्मविपाकात् would refer to the doctrine of the मीमांसकy und स्वभावात् to that of चार्वाकan atheistic philosopher. According to the चार्वाक, there is no intelligent creator of the world, it springs of itself (स्वभावात्) ‘‘नन्वदृष्टानिष्टौ जगद्वैचित्र्यमाकसिकं स्यादिति चेत्तन्न तद्भदं स्वभावादेव तदुत्पत्तेः । तदुक्तम् ‘अग्निरुष्णो जलं शीतं समस्पर्शस्तथानिलः.। केनेदं चित्रितं तस्मात्स्वभावात्तद्यवः स्थितिः । ॐ सर्वदर्शनसंग्रह (p. 4 Ananda.) Just as the four ingre dients of the betelnut preparation (ताम्बूल ) when mixed and chewed redden the saliva, but cannot produce the same effect separately, so the four elements (पृथ्वी, अप्, तेजस् and वायु) produce, according to the चार्वाक, the different things in the world. चत्वारि भूतानि भूमिवार्यनिलानलाः।चतुर्थः खलु भूतेभ्यचैतन्यमुपजायते । सर्वदर्शन० p. 3. स्वयमेव-6his may be construed in the same sense as स्वभावात् above; but we expect वा after it in that case. So स्वयमेव उत्पद्य मानस्य may be taken in the sense ‘that are born of themselves ( without any perceptible cause ). अनेकप्रकारम् of various kinds wi. जरायुज, अण्डज, स्वेदज, उद्भिज्ज. तिष्ठतः that subsists in the world for some timeविनश्यतः that perishes ( after subsisting for some inue ). Read वाऽनियतवृत्तेः for वा नियतवृत्तेः. अनियता वृत्तिः यस्य whose condition is not fixed & e. is ever changing. N says ‘अस्थिरवृत्तेः श्चितवर्तनस्य. ' Similarly Ar. explains ‘उत्पत्तिस्थितिविनाशेषु अनियतवृत्तेः अनि श्चितवृत्तेः कदा जायते कियन्तं कालं तिष्ठति कदा विनंक्ष्यति इत्यज्ञायमानस्य' T also reads अनियत०. K. reads नियतवृत्तेः and explains it as governed by fixed laws. The meaning of K does not arise directly from the words and is not so good as the one we giveन कदासंभवति %here is no condition that is not possible 8. e. ‘सर्वावस्थापि संभवत्येव अत्र