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Jinabhadra Cani's
[The ninth
D, C.-In case of the theory that everything is papa and there is nothing like punya and that sukka is also produced by the diminution of papa, the same argument stated above should be applied but in a reverse manner in this way: Since even a small portion of papa produced duḥkha like a small particle of poison, it could never be said that sukha is produced by the diminution of papa. Even a fraction of happiness is produced by punya and never by papa, and so on. These arguments clearly indicate that punya, and papa are absolutely separate entities producing sukha and duḥkha respectively.
436
So, both could never be taken as one combined entity as laid down in the third theory. Such a combined Karma has no hétu whatsoever. And hence, like a son to a barren woman it is entirely impossible. | 386 || ( 1934 )
In support of the argument, the author contiuesufafaŭ gal-sgát a ☎ quazafèa 1
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होल न उ उभयरूवो कम्मं पितुओ तयणुरुवं ।। ३८७ ॥ (१९३५) Kammam joganitmittam subho'subho vă sa égasamayammi Hojja na ubhayarūvo kammam pi tao tayaŋurūvam ||387|1 (1935)
[ कर्म योगनिमित्तं शुभोऽशुभो वा स एकसमये ।
भवेद् न तुभयरूपः कर्माऽपि ततस्तदनुरूपम् ।। ३८७ ।। (१९३५) Karma yoganimittam subho'subho vā sa èkasamaye | Bhavéd na tubhayarūpaḥ karmā'pi tatastadanurûpam ||387|| (1935)]
Trans.-387 Karma is caused by contact which is either auspicious or inauspicious at one time, but never in both the forms. So, Karma is also similar to it. (1935)
टीका - मिध्यात्वाऽविरति - प्रमाद - कषाय- योगा बन्धहेतव इति पर्यते योगाभिधानात् सर्वत्र कर्मबन्धहेतुत्वस्य योगाविनाभावाद् योगानामेव बन्धहेतुत्वमिति कर्म योगनिमित्तमुच्यते । स ध मनोवाक्कायात्मको
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