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Vada ] Gañadharavāda
: 125 : Then, how is the Karma-santāna born ? The reply is :-- संताणोऽणाई उ परोप्परं हेउहेउभावाओ। देहस्स य कम्मस्स य गोयम ! बीयं-कुराणं व ॥९१॥ (१६३९) Santāņo'ņāt u paropparam hèuhèubhāvāö i Dahassa ya kammassa ya Goyama i biyam-kurāņam va. 91 (1639) [सन्तानोऽनादिस्तु परस्परं हेतुहेतुभावात् ।
देहस्य च कर्मणश्च गौतम ! बीजा-करयोरिव ॥९१ ॥ (१६३९) Santano'nādistu parasparam hdtubetubhāvāti Dahasya ca karmanasca Gautamal bijankurayoriva. 91 (1639)]
Trans.-91. And, O Gautama ! as Karman and body are mutually related as the causes of each other like the seed and sprout, the continuous range of Karman will have no beginning. (1639)
टीका-अनादिः कर्मणः सन्तान इति प्रतिज्ञा । देहकर्मणोः परस्परं हेतुहेतुमद्भावादिति हेतुः । वीजा-ऽङ्कुरयोरिवेति दृष्टान्तः । यथा वीजेनाकुरो जन्यते, अङ्कुरादपि क्रमेण बीजमुपजायते, एवं देहेन कर्म जन्यते, कर्मणा तु देह इत्येवं पुनः पुनरपि परस्परमनादिकालीनहेतुहेतुमद्भावादित्यर्थः। इह ययोरन्योऽन्यं हेतुहेतुमद्भावस्तयोरनादिः सन्तानः, यथा बीजा-करपितृपुत्रादीनाम् , तथा च देह-कर्मणोः, ततोऽनादिः कर्मसन्तान इति ॥ ९१॥ (१६३९)
D.C.-The expanse of Karman has no beginning, as deha and Karman are related to each other as hotu and hètumat. Just as, a sprout is born of seed, and the seed, in turn, is produced from the sprout; in the same way, Karman is also produced from deha, and deha, in turn, is born of Karman. Thus doha and Karman, are related as the causes of each other like bija and ankura. So, just as the continuous range of bija and ankura or pitā and putra is anādi, that of deha and Karman, should also be anadi.
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