________________
122:
Jinabhadra Gani's [ The second टीका-अथवा, यथेदं बाह्यं स्थूलशरीरं जीवोपनिबन्धनं जीवेन सह संबद्धं प्रत्यक्षोपलभ्यमानमेव तिष्ठति सर्वत्र चेष्टते, एवं भवान्तरं गच्छता जीवेन सह संयुक्त कार्मणशरीरं प्रतिपद्यस्व । अथ ब्रूषे-धर्माऽधर्मनिमित्त जीवसंबद्धं बाह्यं शरीरं प्रवर्तते, तर्हि पृच्छामो भवन्तम्-तावपि धर्मा-ऽधर्मी भूतौ वा भवेताम् , अमूर्ती वा । यदि मूर्ती, तर्हि तयोरप्यमूर्तेनात्मना सह कथं संबन्धः १ । अथ तयोस्तेन सहासौ कथमपि भवति, तर्हि कर्मणोऽपि तेन सार्धमयं कस्माद् न स्यात् । अथामृतौ धर्माऽधर्मों, तर्हि बाह्यमंतस्थूलशरीरेण सह तयोः संबन्धः कथं स्यात् , मूर्ताऽमूर्तयोर्भवदभिप्रायेण संबन्धायोगात् । न चासंबद्धयोस्तयोर्बाह्यशरीरचेष्टानिमित्तत्वमुपपद्यते, अतिमसङ्गात् । अथ मूर्तयोरपि तयोर्वाह्यशरीरेण मूर्तेण सहेष्यते संबन्धः, तर्हि जीव-कर्मणोस्तत्सद्भावे कः प्रद्वेषः ? इति ॥ ८८ ॥ (१६३६) ____D. C. This sthula tarnra, as it is pratyaksa and connected with jiva, moves its limbs here and there, in this world, while the Kārmaņa sarira is connected with jiva in the next world.
____Here again, if you think that it is the sthila sarira-with dharma and adharma as its nimittas--that exhibits all movements when conneced with jtva, I would ask you to consider whether dharma and adhurma are mürta or amūrta.
In the first case, if you take dharmu and adharma to be mūrta, how could they be related to atman which is amurta ? :
But, if their relation to atman is, anyhow, approved by you, why should you not approve of their relation to Karman also ? Secondly, if you believe that dharma and adharma are amūrta they could not have any relation with the bāhya 'and sthūla body which is mūrta. For, according to you, connection between mürta and amurta is improper. Thus, if dharma and adharma become the nimitta kāraṇas of all the gestures of body even though there is no mutual relation between them, the fault of atiprsanga would arise. Moreover, if these amūrta dharma and adharma have been believed as being connected with the external murta sarira, what objection would there be to assume & similar relation between jiva and Karman ?
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org