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Jinabhadra Gani's
[The fifth
D. C. Sudharman:- Actions (like ploughing etc. which are connected with this life are alone fruitful, and those (like munificence etc.) that are connected with the other life, are not fruitful. This is the reason why there is no distinction between the lives of creatures in the two bhavas.
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Bhagavana: But sadṛisata can never exist without cause as sadṛisata itself is produced from Karman. Now, when you take Karman (like dana etc.) connected with the other life, to be fruitless, there is no scope for saaṛisata to exist.
Sudharman-Sadṛisată of jivas could be brought about even in absence of Karman as in the case of ghata produced from earth.
Bhagavana If sadris'ya exists even in absence of Karman there will be akritāgama (i. e., springing up of the un-accomplished object), as well as kritanās'a (i. e. destruction of the accomplished object). Thus, the existence of Karman itself is denied. When there is no Karman, how can the parabhava exist? And when the existence of parabhava is denied, the existence of sadrisya between two bhavas will automatically be denied.
Sudharman--The existence of bhavantura could be brought about even in absence of Karman as in the case of lifeless objects when Kārya and kārana are the same.
Bhagavāna: In that case, Sudharman' the production, as well as, the destruction of bhavatara will also be nişkarana. Consequently, the practice of austerities, munificence, and vows etc. would be good-for-nothing, as bhaväntara will not depend upon those actions, and all people-whether doing good or bad deeds-will have the same prototype life. Moreover, you should also take the visadṛis'ya or dissimilarity of various jivas from each other to be niskāraşaka like bhavantara For, like bhavantara, there is kāraṇābhava in case of vaisadris'ja also.
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