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: 110:
Jinabhadra Gani's
[The second
kāraṇa) is the topic of consideration, and not the objects which are only the instrumental causes, such as the form (rupa), the light (āloka) etc.
The opponent will argue-" The pleasure, the pain, etc., are also of the nature of effects (like the body, etc.). Hence, since they have no physical form, we would argue that the karman is also devoid of a physical form, because the rise of something devoid of a physical form, is not possible as taking place from something which has a physical form. Nor is it possible that one and the same thing be both murta (possessed of a physical form) and a-mürta (devoid of a physical form) since that would be self-contradictory."
To this objection, we reply :-Indeed, for this very reason, the intimate or essential cause only is taken as the topic of our consideration and we have excluded the discussion of the instrumental cause. As the pleasure, the pain, etc., are the properties of the soul (Atman), the soul alone is their essential cause, while karman is only the instrumental cause of the pleasure, the pain, etc., just as are the food, the drink, the poison of a snake, etc. Thus there is no flaw in our doctrine. 1625.
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The Acarya mentions also other arguments proving the physical nature mūriatva) of an action (karman) :तह सुहसंवित्तीओ संबंधे वेयणुग्भवाओ य । बज्झवलाहाणाओ परिणामाओ य विष्णेयं ॥ ७८ ॥ (१६२६) आहार इवानल इव घड व्व नेहाइकयबलाहाणो । खीरमिवोदाहरणाई कम्मरूवित्तगमगाई । ७९ ।। (१६२७)
Taha suhasamvittio sambandhè vèyaṇubbhavão ya Bajjhabalāhāṇāo pariņāmāo ya viņṇdyam. 71 (1626) Ahara ivāla iva ghaḍu vva nèhäi kaya balāhāņo | Khtramivodaharaṇāim kammarûvittagamagāim. 79 (1627)
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