________________
352
Jinabhadra Gani's
[The sixth
The only alternative to accept, therefore, is that ātmā which is distinguished by karma is the hétu of dekaparispanda and hence sakriya also. #299-300 (1847-1848)]
होउ किरिया भवत्थस्स कम्मरहियस्स किंनिमित्ता सा । नणु तग्गइपरिणामा जह सिद्धत्तं नहा सा वि ॥ ३०१ ॥ (१८४९)
Höu kiriyā bhavatthassa kammarahiyassa kimnimittā sā? | Nanu taggaiparināmā jaha siddhattam tahā sā vi 13011 (1849)
[ भवतु क्रिया भवस्थस्य कर्मरहितस्य किंनिमित्ता सा ? ननु तद्गविपरिणामाद् यथा सिद्धत्वं तथा सापि । ३०१ (१८४९) Bhavatu kriya bhavasthasya karmarahitasya kimnimitttā sā? Nanu tadgatiparināmād yathā siddhatvam tathā sāpi 301|| (1849)]
Trans. - 301 Alright : "How is the action of the mundane (Soul). separated from Karma, to be accounted for?" "Certainly from their pariņāma. Just as perfection is attributed to it, in the same way, activity is also attributed to it. ” ( 1849)
fs सिद्धालयपरओ न गई, धम्मत्थिकायविरहाओ ।
सो गइउग्गहकरो लोगम्मि जमत्थि नालोए ॥ ३०२ ॥ (१८५० )
Kim siddhālayaparaö na gaî, dhammatthikāyavirahão | So gaiuvagghakaro logammi jamatthi nāloé | 3021 (1850)
-[ किं सिद्धालयपरतो न गतिः, धर्मास्तिकायविरहात् ।
स गत्युपग्रहकारो लोके यदस्ति नालोके ।। ३०२ || (१८५०)
Kim siddhālayaparato na gatiḥ, dharmāstikāyavirahät | Sa gatyupagrahakāro loke yadasti nāloké 302
(1850) ]
to
Trans.---302 Why not the movement (of Soul) extend; beyoud Siddhalaya ? Because of the absence of the predicament of dharmāstikāya. That being the impeller of motion, resides in this world, and not in the spiritual world. (1850)
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