अणुगताद्यकर्मासंभवात्तत्कृताणुसंयोगाभावः* । क्षेत्रज्ञादृष्टानां विपाकापेक्षत्वेऽपि न तत्कृतकादाचित्काणुगतकर्मसंभवः । अनपेक्षत्वे प्रागप्युत्पादकं स्यात् । **विपाको नाम कश्चिददृष्टगतों धर्मो न ***जायते । कृर्मवेिधिवेलायामेव कालविशेषनियतफलदायेित्वं यस्य कर्मणश्चोदितं, तस्य ****तत्कालागम एव वेिपाकः । अनियतकालविशेषाणां कर्मणां प्रबलकर्मान्तराप्रतिबन्ध एव विपाकः:***** | अदृष्टानि च तत्तत्कर्मानुगुणफलद्रानस्वभावानेि । अतोऽनन्तैरात्मभिर्वेिविंधकालफलदायित्वेनानुष्ठितानामेकदैकरूपविपाको न संभवति | अनुमेयेश्वरासिद्धेस्तदधिष्ठानाच्च न संभवति ॥
It is impossible to accept that first motion can originate in the atoms. Therefore the conjunction of two or more atoms is impossible to accept. Though there may be required the maturIty of the Adrsta (i.e. the unseen principle) in the individual selves, even then, the occasional motion, that is caused by the Adrsta, cannot have its origin in the atoms. Suppose the maturity is not required, then the motion should have been produced in the atoms even before. In fact, maturity is not newly produced as a certain attribute in Adrsta. When regarded as commandments, particular actions yield particular results. Then at that particular time the Individual selves attain that fruit. This is called as a maturation. When no particular time is fixed for such fruits, the maturation is the state of being not obstructed by more powerful deeds. Adrsta has the nature of granting the results, that are dependant upon the nature of the actions. Hence, maturity does not find a fixed place in all the individual selves at the same time; because the various actions grant various results at various times. The Lord can not be proved by the inference. Hence,
* संयोगाभावात् A ;1. ** ्अतः added before M l,
***ज्ञायते Pr. **** तत्तत्कालागमः M 3, Pr.
***** कर्मान्तरप्रतिबन्ध एवाविपाकः M 1, 2, 3.
