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420 Jinabhadra Gani's
[The ninth D. C.- These verses have already been explained in details in the Second Ganadhara-vāda,f The only point to remember in this connection, is that punya and pāpa, the pariņāma of liva and Karma, could be inferred from kārana and kärya.
These two inferences are explained as follows:
(1) Rāraṇānumana:-- Just as in case of working of agriculture, rice, barley, and wheat etc. are reaped as crops Kāryas) at the end, punya and pāpa are also reaped as the variņāmas of Jiva and Karma with actions like munificence etc. or violence etc. as their respective causes.
It is, therefore, said that"Samasu tulyam viņamāsu tulyam satîşvasaccăpyasatīşu Sacca i Phalam kriyāsvityatha yannimittam tad dehinām so'stinuko'pi
dharmaḥ " (2) Kāryānumāna:- Just as, a potter accompanied by the materials such as earth, stick, wheel etc. happens to be the Kārana of ghața, so also in case of Karyas like sarira etc. there is some cause or the other. The cause, in this case, is nothing but punya and pāpa in the form of good and bad deeds. In the production of karyas like sarira etc, parents are no doubt visible causes, but along with them, there are invisible causes in the form of good or bad deeds also Otherwise, ugliness or fairness in various forms-in spite of their dřsta helu, viz, parents being the same--would never be accounted for. The karma therefore has two types:--Punya and păpa. Good forms are the results of punya and ugly ones are the results of pāpa. Hence it is said:--
Iha dřştahétvasambhavikāryaviseşāt kulälayatna iva i Hétvantaramanumeyam tat Karma śubhā'-subham kartuḥ ""
So, like Agnibhūtı, you, too, shall have to accept the existence of Karma putting faith into the words of me--the
† Vide pp. 86 to 137
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