________________
: 112
Jinabhadra Gapi's [The second मिति । तथा, मूतं कर्म, आत्मनो ज्ञानादीनां च तद्धर्माणां व्यतिरिक्तत्वे सति बाधेन -चन्दना-ऽङ्गनादिना बलस्योपचयस्याधीयमानत्वात् , यथा स्नेहाघाहितबलो घटः, इह यस्यानात्म-विज्ञानादेः सतो बान वस्तुना बलमाधीयते तद् मूतं दृष्टम् , यथा स्नेहादिनाऽऽधीयमानवलो घटः, आधीयते च बायैमिथ्यात्वादिहेतुभूतैर्वस्तुभिः कर्मण उपचयलक्षणं बलम् , तस्मात् तद् मूर्तमिति । तथा, मूर्त कर्म, आत्मादिव्यतिरिक्तत्वे सति परिणामित्वात् , क्षीरमिवेति । एवमादीनि हेतूदाहरणानि कर्मणो रूपित्वगमकानीति ॥७८-७९ ॥ (१६२६-२७)
D. C.--The four illustrations stated in the second verse, should be respectively taken as those of the four arguments presented in the first verse viz.:-The karman has a physical form (mūrtam), because of the experience of pleasure etc. when one is united with that karman; in this world that in association with which the pleasure etc. are experienced, is found to be something having a physical form, just as the food one eats etc; and there is no experience of pleasure etc. in association with that which is without a physical shape, just as in connection with the ether.
But in association with that i. e., karman we do experience pleasure etc., therefore, the karman has a physical form. Similarly, that in association with which, a 'burning sensation arises is found to be something having a physical form, just as in association with the fire, and the rise of a burning sensation, pain occurs when one is in association with the karman; therefore, it has a form. Here the author states an objection and its reply :
अह मयमसिद्धमेयं परिणामाउ ति सो वि कजाओ। सिद्धो परिणामो से दहिपरिणामाविव पयस्स ॥ ८० ॥ (१६२८) Aha mayamasiddbameyam pariņāmāu tti so vi kajjāő ! Siddho pariyāmo se dahiparinamadiva payassa, 80 (1628)
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org