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Vada] Nihnavaváda
:243 ment as well. So, it is not proper to believe that Karman does not exist in the body.
Gosthā Māhila :--Karman which is attached to the exterior surface (viz skin etc.) of body, causes the ailment inside the body and hence that is taken as the cause of interior ailment.
Acārya :- This view of yours is also not correct. Karman existing outside the body (1. e. residing in a totally different body ) should not be taken as causing ailment inside the body, For, according to that rule, Karman residing in one's body would be the cause of ailment in another's body, as the distinction of place is common in both. 230-232 (2525-2527)
अह तं संचरइ मई न बहिं तो कंचुगो व्व निश्चत्यं । जं च जुगवं पि वियणा सव्वभि वि दीसई देहे ॥२३३॥२५२८॥ 233. Aha tam saicarai mai na bahim to kaicago vva niccatkhami ____Jam ca jugavam pi viyana savvammi vi disai dahd. (2528) [अथ तत् संचरति मतिर्न बहिस्ततः कञ्चक इव नित्यस्थम् ।
या युगपदपि वेदना सर्वस्मिन्नपि दृश्यते देहे ॥२३३॥२५२८॥ 233. Atha tat sancarati matirna bahistataḥ kañcuka iva nityastham |
Yacca yugapadapi vedanā sarvasminnapi driśyate dèhè. (2528)]
___Trans. 233. If it is said that it (i. e. Karman) moves (in and out), then, it would not be permanently existing outside (the body ) like a cast-off skin of a serpent. For, the ailment is experienced all over the body at one and the same time. (2528)
टीका-२३३ अथ भवतो मतिः-एकस्य देवदत्तशरीरस्य बहिरन्तश्च संचरति तत्कर्म, ततस्तत्र बहिरन्तश्च वेदनां जनयति, न शरीरान्तरे स्वाधारशरीरे बहिरन्तश्च संचरणात् , अन्यशरीरे त्वसंचरणादिति । अत्रोच्यते-"न बहिमित्यादि" ततस्तहि सर्पस्य कञ्चकवजीवस्य बहिरेव कर्म नित्यं तिष्ठतीति नित्यस्थितमिति यद् भवतो मतं तद् न प्रामोति, किन्तु कदाचिद् बहिः कदाचि त्वन्तः कर्मणः
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