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Jỉnabhadra Gani's of Vidhivāda. But if it illustrates Vidhivāda, the anusthānas like agnihotra would be of no avail.
[The second rest of the
In the sentence “aşa vaha prathamo yajño yoʻgnistomah, yo'nènāniştavānyèna yujatė sa gartamabhyapatat” the sacrifice of animals is censured and hence it illustrates the nindarthavāda. Lastly Veda-vākyas such as “ dvādaśamasāḥ samvat sarah" “ agnirusṇaḥ " “ agni rhimasya bhošajam" etc, are anuvāda pradhāna as they state mere explanatory repetitions of well-known facts.
It is, therefore, clear that Vèdapadas like "purusa dvddam sarvam" are meant to illustrate the stuti-arthavāda.
“ Vijñāna ghana dvaitė bhaḥ" etc., can be interpreted in this way-Atman, as an assemblage, of knowledge is distinot from bhūtas and it itself is the karta of the kāryas such as sarira etc. Now that, it bas become the kartā it must have a karmaņa (instrument ) to accomplish the Kāryas. For, wherever there are kartā and karya, there ought to be a karana also. Like a forceps in the case of a blacksmith and iron-rod, Karman is used as an instrument in the accomplishment of Karyas like sarira by Atman. So, you shall have to accept the existence of Karman.
Moreover, Karman can be established by the help of Voda-vacanas like " punyah punyèna karmaņā, pāpaḥ pāpena karmaṇā” also, Thus Karman is proved by means of agama also. Hence, leave all the doubts aside and know it for certain that Karman does exist and Karman is the only instrument to accomplish Karyas like śarira etc. छिन्नम्मि संसयम्मि जिणेण जरा-मरणविप्पमुक्केणं ।
सो समणो पव्वहओ पंचहिं सह खंडियसएहिं ॥१६॥ (१६४४) Chinnammi samsayammi Jiņdna jarā-maranavippamukkėņam i So samano pavvaio pancahim saha khandiya-sadhim. 96 (1644)
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