________________
: 120:
Jinabhadra Gani's
[The second
संसारपातः स्यात् । तथैव च तत्र संसरणम् । ततश्च मोक्षेऽप्यनाश्वास इति ॥८६ ।। (१६३४)
D. C.-In that case there is disjunction of the entire mundane world; all the living beings will attain mokṣa. Again those that are bodiless will also wander in the world along with others that have bodies; the mundane world will become niskāraṇa or good-for-nothing Moreover, Siddhas that are exempted from existence will also have to fall back into saṁsāra and hence into the cycle of birth and re-birth. Ultimately there will be no consolation even in mokṣa. Thus, along with disjunction of the entire mundane world, all the above-stated difficulties will arise, if Karman is not admitted as the cause of variety.
Again the opponent asks :--
मुत्तस्सामुत्तिमया जीवेण कहं हवेज संबधो ? । सोम्म ! घडस्स व्व नभसा जह वा दव्वस्स किरियाए ॥ ८७॥ (१६३६)
Muttassāmuttimayā jîvēņa kaham havèjja sambandho ? | Sommai ghaḍassa vva nabhasā jaha vā davvassa kiriyāè. 87(1635)
[ मूर्तस्यामूर्तिमता जीवेन कथं भवत् संबन्धः ? |
सौम्य ! घटस्येव नमसा यथा वा द्रव्यस्य क्रियया ॥८७॥ (१६३५) Murtasyamurtimatā jîvèna katham bhavèt sambandhaḥ ? | Saumya! ghaṭasyèva nabhasa yathā vā dravyasya kriyayā. 87(1635)]
Trans.-87 "How can the corporeal (Karman) be related to the incorporeal Jiva ?" (The Acarya replies :-) O Saumya ! (Their relation is) like the relation of ghata with sky or like that of substance (dravya) with action (krivā). (1635)
टीका - ननु मूर्त कर्मेति प्राग् भवद्भिः समर्थितम् । तस्य च मूर्तस्य कर्मणोऽमर्तेन जीवेन सह कथं संयोगलक्षः समवायलक्षणो वा संबन्धः
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org