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134: Jinabhadra Gani's
[The second that it is a vastu. Now here, if you are prepared to accept an a-pramāņaka ( unauthorized ) vastu as the pasta itself, you should also accept Karman as a vastu; for according to you, Karman is also a-pramānaka. Secondly, if that svábhāva is vastuvišesa, is it mūrta or amūrta? If it is murta, it is nothing but Karman with a synonym of svabhāva. If it is amūrta it is not supposed to have any sort of upakarana and hence like ākāśa it can never be a kartā of any object. Moreover, it is improper to accept an amūrta svabhāva to be the kāraņa of a mūrta kārya such as deha etc. So, it is clear that svabhāva is not a vastuvisdşa in any case.
2. If svabhāva were supposed to be a-kāraṇatā, all objects will have to be taken as being produced without cause, and Kāraṇa will be absent uniformly at all places; consequently, all objects will have to be supposed to have been produced accidently all at a time. But it would be absurd to believe like that. For, one that is produeed spontaneously without any reason, does never possess, like the vikāras of abhra etc., a beginning or a definite form. Objects like sarira should never be believed to have been born without cause, because they are produced by means of Karman, they are adiman and they possess a definite form as that of a ghata. This shows that such objects are produced by a kartā by means of an upakarana, and Karman is the only possible upakarana in the state of embryo. So, Karman ought to be accepted as its real hètu and not the syabhāva.
3. Now, consider if svabhāva can be taken as a vastudharma, If svabhāva is supposed to be the quality of a vastu like ātman it would be amūrta like ākaśa and hence it would not become the cause of sarira eto. But there would be no objection if svabhāva were taken to be the quality of a murta object. For, in that case, Karman will become a paryāya of the svabhāva of a murta object. So, we have no objection in accepting syabhāva as a dharma of the mūrta object,
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