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304
Jinabhadra Gani's
[The fifth
like existence etc but at the same time, he is distinguished from the three worlds on account of his dévalva etc. This shows that absolute sadris'ata is not acceptible but visadris'ata has also equal scope with it. Similarly, all objects are nitya on account of their dravyatva, and, at the same time, a-nitya because of their varied transformations
Sudharman:-I accept sadṛśata of objects on account of nothing but their relation to the same gender. That is, according to me, purusa turns out to be a purusa and animals remain as animals in the bhaväntara.
Bhagavana :-Your argument, O Sudharman is fallacious. The next life is attained by virtue of actions accomplished in this life. These actions come into existence on account of various hetus such as mithyatua etc. Hence, bhavantara which is produced by these actions should also be taken as vicitrata on account of the vicitrata of actions, but sadris'ată can never fit in by means of their relation to the sadris'a gender etc.
For,
उरिसा - saकरिसा न समाणाए वि जेण जाईए ।
सरिसग्गाहे जम्हा दाणाइफलं विहा तम्हा || २५१ || (१७९९)
Ukkarisä-'vakkarisā na samanãe vi jéna jāiél Sarisäggahé jamhā dāṇāiphalam viḥā tamhā #251 (1799)
[ उत्कर्षा - पकर्षो न समानायामपि येन जातौ ।
सदृशग्रहे यस्माद् दानादिफलं दृथा तस्मात् ।। २५१ ।। (१७९९)
Utkarṣā-'pakarṣau na samānāyāmpı yena jātau
Sadrisagrahe yasmād dānādiphalam vṛithā tasmāt 251 (1799)]
Trans.-251 In will be no scope for)
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case of) (absolute) sameness, there elevation or degradation even in the
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