Shraman Bhagvana Mahavira Part 3

SR No.: 008004
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 586
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

Page 322

284 Jinabhadra Gani's
[Tlie fifth Yena bhavankurabijam karma citram tad yato'bhihitam Hetuvicitratvato bhāvankuravicitrată tena 1122911 (1477) Yadi pratipannam karma hétuvicitratvato vicitram ca Tatastatphalamapi citram pratipadyasva samsāriņah Saumya ! 11230u]
Trans.--228-229-230 Or, because the production (of kūrya) is siinilar to the root-cause, according to you, take j'îva in the next life to be a pariņāma distinct from this mundane world. For, karman (which is) the seed of the sprout of life is itself distinct. And, if the effect is established to be distinct because the cause is distinct, know it for certain O Saumyal that the Mundane Soul has also its phala distinct from it. (1776-1777-1778)
टीका-व्याख्या-अथवा, यत एव बीजानुरूपं कारणानुगुणं कार्याणां जन्म मतम्, तत एवेह मवाद् भवान्तरे जीवं गृहाण प्रतिपद्यस्व । कथंभूतम् ? जाति-कुल-बलै-श्वर्य-रूपादिविचित्रपरिणामम् । यदि नाम बीजानुरूपं जन्म, तथापि कथं भवान्तरे विचित्रता जीवानाम् ? इत्याह-"जेण भवहरेत्यादि" येन यस्माद् नारक-तिर्यगादिरूपेण भवनं भव. स एवाङ्कर इवाङ्करस्तस्य वीजमिह कर्मैवावसेयम्, तच्च मिथ्याला-ऽविरत्यादिहेतुवैचियाद् विचित्रं यस्माद् मयाऽभिहितम्, तस्मात् तज्जन्यस्य भवाङ्करस्यापि जात्यादिमेदेन विचित्रता । ततो यदि त्वया कर्म प्रतिपन्नम्, हेतुवैचित्र्याच यदि सद्वैचित्र्यमभ्युपगतम्, ततः संसारिणो जीवस्य तत्फलमपि नारकतिर्यङ्-मनुष्या-मररूपेण भवनरूपं सौम्य ! विचित्ररूपं प्रतिपद्यस्वेति ॥ २२८-२२९-२३० (१७७६-१७७७-१७७८)॥
D. C.—The production of various käryas is similar to the corresponding kāraṇas according to you. But the jiva in the next life, is distinguished from this world on account of jāti, kula, rūpa, bala, ais'varya etc. Now if Kārya is taken to be similar to the karaņa, how will the jîvas be different in the next life? The vicitrată of jiva in the next life, is to be accounted for by means of karman. For karman being the hotu of samsāra, renders the whole saņsura, viciira by reason of its