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322
Jinabhadra Caņi,s
[The sixth
तत् । अथवा, विद्यमानकरणमेवात्मशरीरलक्षणं द्वयम् कर्तृ - कार्यरूपत्वात्, कुलाल - घटादिवत् यच्च कर्तुरात्मनः शरीरमुत्पादयतः कारणं तत् कर्मेति कथं न तत्सिद्धि: ? । तथा, फलवत्यो दानादिक्रियाः, चेतनारम्भक्रियारूपत्वात्, कृष्यादिक्रियाबात् यच्च तासां फलं तत् कर्म । इत्यभिभूतिरिव त्वमपि प्रतिपद्यस्वेति ॥ २६८ ।। (१८१६)
D. C. Mandika : -- Since karna is atindriya ( beyond the perception of sense-organs) it can never be taken as karapa.
Bhagavān : -It is not so. Since sarira is susceptible to production like ghata, it must have some karana to bring its existence. This karana is Karma itself. Or say, there must be some karana between Karta like atman and Karya like s'arira as in the case of ghatakara and ghața. And, this can be nothing else but Karma. This shows that Karma can be brought about even by the help of Karyas like s'arîra. Moreover, Karyas like dāna etc. which are inspired by fruit, are also fruitful like Kriyās such as krisŻ etc. So, like Agnibhiti, you, too, O Mandika ! shall have to admit the existence of Karma. 11268 (1816)
In reply to the assertion that a bandha which is anādi is ananta also, the author states
जं संताणोऽणाई तेणाणतोऽवि णायमेगंता ।
दीसई संतो वि जओ कत्थह वीर्य-कुराईणं ॥ २६९ ॥ (१८१७)
Jam santāņo'ņāî téṇāņanto'vi ṇāyameganto
Dîsai santo vi jao katthai bîyam-kurāîņam ||269|| (1817)
[ यत् संतानोऽनादिस्तेनानन्तोऽपि नायमेकान्तः ।
दृश्यते सन्नपि यतः कुत्रापि बीजा - ऽङ्करादीनाम् ।। २६९ ।। (१८१७)
Yat santano'nādisténānto'pi nāyamékāntaḥ
Driśyaté sannapi yataḥ kutrāpi bîjā’-ṁ kurādīnām ||269|| (1817;)
Trans. - 269 An
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