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418 Jinabhadra Cani's
[ The ninth क्रियाणां कारणतो देहादीनां च कार्यभावात् ।
wafafafafa a afaqtet caufa ufafte il 308 II (P888) तदेव देहादीनां क्रियाणामपि च शुमा--अशुभत्वात् ।
qaqah you-ard FT4TTDI f arald RGP !!(070) Atyantamanupalabdho'pyatha sako'sti västi kim karma i Hétur vã tadastive yo naru karmaņo'pi sa eva il 366 11 ( 1914 ) Carmaṇo vābhidhānam bhavet svabhāva iti bhavatu ko dosoo ? Pratiniyatākārād să ca sa kartā ghatasyeva 11 367 11 ( 1915)
Murto murto vä sako yadi murtastato' bhidhānato bhinnah i Karméti svabhāva iti ca yadi vā'murto na kartā tatak 136811916)
Dehānām vyomeva yuktā kāryāditaśca mūrtimatta Atha sa nişkārāṇată tatah kharasriņgādayo bhavantu 113691 (1917)
Atha vastunab sa dharmah pariņāniastatah sa karma jivayaḥ Punyé-tarábhidhānah kärana kāryānumeyan sa 11 370 i ( 1918) Kriyaņām káranato dehadinām ca kāryabhāvāti Karma madabhihitamiti ca pratipadyasva tvamag nibhūtiriva 13711! Tadeva dehādinām kriyanămapi ca śubhā'-subhatvat i Pratipadyasva punya -pāpe svabhāvato bhinnajātîye 137211 (1920,]
Trans.--366-372 If it is extremely non-perceptible, why is it called scabhāva and not k'armu ? The hélre that works in the existence of such hüvā, worius in case of Karma also. Or, what harm is there is taking svabhāva as the synonym of karma ? And since it has a definite shape like ghata, it cannot be a doer, just as sky is not ( the doer of ) bodies. ( For ), the corporeal nature is justified on account of ( its ) being karya etc. Now, if that ( svabhäva ) were causelessness ( itself! non-existent ( objects like ) kha'aéråga etc, would come into existence. If it is taken as the property of a ( definite ) object, then it would turn out 10 be the effect of Karma and jiva and would be inferred as punya and pāpa by
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