________________
[Vada
Nihnavavāda
:33:
is dirgha, why, should you make the rule that ghata is produced only at the last moment and not at the first?
Sthaviras:-Kārya cannot exist without Kāraṇa. Wherever there is no kāraṇa there is no kārya also. The kāraṇa in case of karyas like ghata etc. is always found in the final instant and not in the first one. The kārya, therefore, does not come into being in the first moment. The proposition that the production of karya takes place at the end is justified in this way. 24 (2319) Summarising the arguments,
तेणेह कज्जमाणं नियमेण कथं कथं तु भयणिज्जं । किंचिदिह कज्ज माणं उवरयकिरियं च हुज्जा हि ||२५|| २३२०||
25. Teneha kajjamānam niyamena kayam kayam tu bhayanijjam.।
Kimcidiha kajjamāṇam uvarayakiriyam ca hujjā hi (2320) [तेनेह क्रियमाणं नियमेन कृतं कृतं तु भजनीयम् । किञ्चिदिह क्रियमाणमुपरतक्रियं चं भवेत् ||२५|| २३२०॥
25. Teneha kriyamānam niyamena kritam kritam tu bhajanīyam Kimcidiha kriyamānamuparatakriyam ca bhavet 25 (2320) ]
Trans. 25. That is why Kriyamāna is ( said to be ) krita as a rule; while krita is alternately (so). Here some of it may be (described) as being done, while some would have the process stopped. 232.0.
टीका - २५ तेनोक्तप्रकारेण क्रियमाणं वर्तमानक्रियाक्षणभावि कार्य नियमेन कृत्तमेवोच्यते, यत्तु कृतं तद् भजनीयं विकल्पनीयम् । कथम् ? इत्याह - किञ्चिदिह कृतं क्रियाप्रवृतकालभावि क्रियमाणमुच्यते, अन्यत् तूपरतक्रियं चापाकाद्युत्तीर्ण कृतं घटादिकार्यं न क्रियमाणमुच्यते, उपरतक्रियत्वादिति
॥२३२०॥
D. C. On account of the reasons stated above, the Kārya which is being done at present, should certainly be called as krita. But that which has already been done, should be taken so only alternately. For, in that case, some of the work which
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