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Vada ] Gañadharavada
: 195 : D. C.- Vyakta ! Your argument is this --Complete attainment of the existence of) objects is not possible either svataḥ or parataḥ or ubhayataḥ or anyataḥ as in the case of (the accomplishment of the existence of) the hrasva and dirgha, on account of there being apeksikatva (expectation) of the Kārya Kāraṇadibhāvas (i. e., relations like that of cause and effect ) of the padārthas. Hence, each and every object is expected to be either kärya or karana. As every kārya is done by kārana, its kāryatva is subjugated by kāraṇatva. But the kāryatva of a kārya is not svabhāva-siddha (self-accomplished ).
Similarly, karana accomplishes kārya. So that, kāraṇatva of karanas is subjugated by the karyatva of karya. But kāraṇatva also is not svatah siddha.
Now, one which is not Svatahsiddha by virtue of its own self cannot be accomplished by means of another also, as in the case of the horn of an ass. So, kāryādibhāva is accomplished neither by itself nor by another.
Again, it is improper to consider the possibility of kāryādibhāvas even by sva and para taken together. Because, since siddhi is not found in either of them separately, how could it be attained in the samudāya of the two? Take the example of oil and sand. When oil is not present in every single particle of sand, it is not found in the collection of sand algo. Thus, the accomplishment of an object by means of ubhaya (both ), is also impossible.
In case of accomplishment by means of ubhaya, there is another difficulty also. During the process of siddhi, so long as kārya is not accomplished, there is kāraṇasiddhi and so long as kāraṇa is not accomplished, there is karyasiddhi. Consequently, kārya and kāraṇa depend upon each other, and hence, there is itarëtarāśrayadoşa, or the fault of affecting each other, Thus, it is clear that the siddhi of kāryādibhāva is not possible even if sva and para are taken together.
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