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Jinabhadra Gani's
[The second aq:atq4-aft TAFAIERITE "Te gagy Aral जेणाह सव्वंसंसपच्छेई, पुच्छसु व जं न याणासि" इत्यादिना प्रागेव प्रतिविहितत्वात् । कार्यप्रत्यक्षतया भवतोऽपि च प्रत्यक्षमेव कर्म, यथा घटादिकार्यप्रत्यक्षतया परमाणव इति ॥६३ (१६११)॥
D. C.-0 long-lived Agnibhūti ! You entertain a doubt about the existence of the Karman, which is a multitude of paramāņus, in the form of jõānāvaraña, etc.; for you think that its existence cannot be established by any one of the pramānas such as pratyakşa, anumāna, ete, the pramāņas which are knowledge. To be explioit, you argue as unler :
Karman is not directly perceived, because it is supersensuous as is the case with the horn on the head of an ass.
Other arguments that you advance are the same as mentioned by your brother in the case of the soul.
But these lines of arguments are faulty. For, this Karman is certainly pratyaksa to me. Moreover, its existence is such as can be realized by you, by means of inference. Hence, it is not justifiable to believe that no pramāņa can establish its existence. The Karman is either good or bad. The good Karman makes us experience happiness, whereas, the bad Karmar bringa misery.
This loads to an inference as under :
There is a cause for experieroing happiness and misery since it is a Kārya ( an aot) as is the case with a sprout. It is no use arguing that since the Karman is pratyaksa to mo ( i. e. Mahāvira) it should be so to you. For, there is np. sheb rule that what is pratyakşa to one, should be necessarily so to another. A lion, a śarabha ( a fabulous eightlegged animal-a match for lions and elephants ), a swan, etc., are not pratyakşa to one and all the beings. But, on that Account, it is not that they do not exist, for even children know them. Therefore, there doos exist the Karman, sings
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