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320 Jinabhadra Gani's
[ The sixth Karma be taken as ananta, like that between Jiva and nabhas or as sānta like that between gold and stone ?
Bhagavāna:--It is possible in both ways It is found as anūdı and ananta in case of inauspicious objects, but in cases of auspicious objects like gold and stone, it is found as anādi and sünta.
Mandzka:-- How could you distinguish between auspicious and inauspicious when the state of existence is the same everywhere ?
Moreover, it cannot be argued that just as the experiences of hen and animal life are different from each other, even if the state of existence is the same in both, so, also, the distinction between bhavya and a-bhavya is possible, because, the naraka experiences etc. are produced on account of Karma, and are not svābhāvika.
होउ जइ कम्मकओ न विरोहो नारगाइभेउ व्व । भणह य भव्चाऽभव्वा सभावओ तेण संदेहो ॥ २७४ ॥ (१८२२) Hou jai kammakai na viroho näragāibhèu vai Bhaqaha ya bhavva'bhavvā sabhāvaö teņa saņdého 127-11 (1822) [भवतु यदि कर्मकृतो न विरोधो नारकादिमेद इव । भणथ च भव्या-ऽभव्यान् स्वमावतस्तेन संदेहः ॥ २७४ ।। (१८२२)
Bhavatu yadi karmakṣito na virodho nārakādibhéda iva i Bhayatha ca bhavyā'bhavyān svabhāvatastena samdéhaḥ 11 2741
Trans.--274 If the distinction is caused by karma as in the case of hellish experience etc., there is no objection. But when you say that they are auspicious and inauspicious by their ( very) nature, the doubt does arise. ( 1822)
टीका-भवतु वा यदि कर्मकृतोऽयं भव्याs-भव्यत्वविशेषो जीवानाfacut, 779 fm fatte, #1#fata, fa, tant pours
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