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298
Jinabhadra Gani's
[ The fifth Athava svabhāvo charmo vastunaḥ na so'pi sadrisako nityam Utpada-sthiti-bhangāscitrā yad vastuparyāyāh ॥ 244 ॥ ( 1792 ) ]
Trans-244 Or, if svabhāva is a property of an object that also will not be always the same. Because, the paryayas of production, retention and destruction of an object are distinct ( from each other ). ( 1792 )
टीका - अथ वस्तुनो धर्मः स्वभावः, सोऽपि सर्वदैव सदृशो न घटते, इति कथं सर्वदैव शरीरादीनां सदृशतां जनयेत् । कथं पुनरस्य सदैव सदृशता न घटते 2 इत्याह-" उप्पायेत्यादि " यद् यस्मादुत्पाद-स्थिति- भङ्गादयश्चित्रा वस्तुपर्यायाः, न च ते सदैवाऽवस्थितसादृश्याः, नीलादीनां वस्तुधर्माणां प्रत्यक्ष एवान्यान्यरूपतया परिणतिदर्शनात्। विश्व वस्तुधर्मोऽसौ भवस्वभाव आत्मधर्मो वा स्यात्, पुलधर्मो वा ? | यद्यात्मधर्मः, तहिं नासौ शरीरादीनां कारणम्, अमूर्तत्वात् आकाशादिवत् । अथ पुलधर्मः, तहि कर्मैवासौ, कर्मणोऽपि हि पुद्गलास्तिकायधर्मत्वेनास्माभिरभ्युपगतत्वा दिवि ॥ २४४ ॥ (१५९२) ॥
"
D. C.-Svablava will not be the same throughout even if you believe that it is a vastudharma. Hence, it is not possible to maintain for ever the sādyisya of sarira etc. also. For, the three stages of production, existence and destruction are not always the same in case in case of a single object. Distinction of properties in case of black objects is easily perceived
atman or
Secondly, is this vastudharma, a dharma of the a dharma of the pudgala? If it is the property of atman it can never become the cause of s'arira etc For it will be a-mūrta like ākās'a in that case. On the other hand, if this vastudharma is the property of a pudgain, then it will become the Karman itself, as Karman is nothing but a pudgaladharma itself.
कम्मस्स वि परिणामो सुहम्म ! धम्मो स पोग्गलमयस्य ।
हेऊ चिनो जगओ होइ सहावो त्ति को दोसो ? || २४५ ।। (१७९३)
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