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Gañadbaravāda [ तथा सुखसंवित्तेः संबन्धे वेदनोद्भवाच । बायबलाधानात् परिणामाच विज्ञेयम् ॥ ७८ । (१६२६) आहार इवानल इव घट इव स्नेहादिकृतबलाधानः ।
क्षीरमिवोदाहरणानि कर्मरूपित्वगमकानि ॥ ७९ ॥ (१६२७) Tatha sukhasamvittàḥ sambandhè vàdanodbavācca i Babyabaladhānāt parinamācca. vijidyam. 78 (1626) Abāra ivānala iva ghata iva snehādikrtabalādhānaḥ 1 Kșiramivodāharoņāni karmarūpitvaganakāni. 79 (1627) ]
Trans.-78-79 Also, the fact that the karman has a physical form should be admitted, because in the association (with the karman) the consciousness of pleasure, etc, (becomes possible ) and because of the rise of experience of heat (vedana ) when one is in association (with the karman )s because it is possible to add to the strength of the karman' By external means and because of the fact that karman undergoes change.
The following four illustrations are conclusive for the fact that karman has a physical form (and are to be taken respectively with each of the four argumenis statee in the above verse-(1) Like food, (2) like fire, (3) like the addition of strength made by means of oil, etc., to a pot of earth, (and) (4) like the (change of) milk. ( 1626-1627)
टीका-इह प्रथमगाथोपन्यस्तहेतुचतुष्टयस्य द्वितीयगाथायां यथासंख्यं चत्वारो दृष्टान्ता द्रष्टव्याः । तत्र मूतं कर्म तत्संबन्धे सुखादिसंवित्ते, इह यत्संबन्धे सुखादि संवेद्यते तद् मूतं दृष्टम् , यथाऽशनाद्याहारः, यचामूर्त न तत्संबन्धे सुखादिसंविदस्ति, यथाऽऽकाशसंबन्धे, संवेद्यते च तत्संबन्धे सुखादि, तस्मात् मूर्त कर्मेति । तथा, यत्संवन्धे वेदनोद्भवो भवति तद् मूर्त दृष्टम् , यथाऽनलोमिः, भवति च कर्मसंबन्धे वेदनोद्भवः तस्मात् तद् मूर्त
Thus • Sambandhe' is to be construed with both suka. sumvitti and vèyanubbhavā.
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