________________
:86: Jinabhadra Gani's
[The second ___You may think :--That (hetu) is certainly seen. This (thought) is not proper owing to irrelevancy.
O Gautama! That difference which exists in the fructifi. cation in the case of those who have equal means is not without a hètu, since it is a kārya, as is the case with a pitcher. That hetu is Karman. 64-65 (1612-1613)
टीका-प्रतिप्राणिप्रसिद्धयोः सुख-दुःखयोर्हेतुरस्ति, कार्यत्वात् , अङ्कुरस्येव बीजमिति । यश्वेह सुख-दुःखयोर्हेतुस्तत् कर्मैव, इत्यस्ति तदिति । स्थाद् मतिः-स्त्रक्-चन्दना--ऽङ्गनादयः सुखस्य हेतवः, दुःखस्य त्वहि-विषकण्टकादयः, इति दृष्ट एव मुख-दुःखयोहेतुरस्ति, किमदृष्टस्य कर्मणस्तरेतुत्वकल्पनेन ? । न हि दृष्टपरिहारेणादृष्टकल्पना संगतत्वमावहति, अति प्रसङ्गात् । तदयुक्तम् , व्यभिचारात्, तथाहि-'जो तुल्लेत्यादि' इह यस्तुल्यसाधनयोरिष्टशब्दादिविषयसुखसाधनसमेतयोरनिष्टार्थसाधनसंयुक्तयोश्च द्वयोबहुनां वा फले सुख-दुःखानुभवनलक्षणे विशेषस्तारतम्यरूपो दृश्यते, नासावदृष्टं कमपि हेतुमन्तरेणोपपद्यते, कार्यत्वात् , घटवत् । यश्च तत्र विशेषाधायकोऽदृष्टहेतुस्तद् गौतम! कर्मेति प्रतिपद्यस्वेति ॥६४-६५।। (१६१२-१६१३)
D. C.-Just as, a sprout which is a Karya, has a seed for its hotu, so, happiness and misery, which are well-known to every individual, have a cause, because they are kāryas. And this cause is nothing else but Karman, and so it exists. It may be that you may here raise a question as under :
A garland, sandal, a woman, and the like are the hotus of happiness, whereas a serpent, a poison, a thorn, etc., are those of misery. All these hètus of happiness and misery, as well, are seen-are the objects of the sense of sight. So, why should we believe Karman to be their hètu-the Karman which is not seen? To admit a thing not seen in the place of one that is seen, is not justificable, as it out-shoots the mark.
This question is out of placa owing to the vyabhicāra (irrelevandy ). It is a matter of common experience that we
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org