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.:86:.
Jinabhadra Gani's
[The second
it is pratyaksa to me, an omniscient being just as, your doubt is pratyaksa to me. If you doubt my omniscience, I may repeat what I said to your elder brother, viz.,
“ Kaha savvannu tti mai jenāham savva samsayacchei, pucchasu va jam na yānasi” (verse 1579 ).
Moreover, this Karman is pratyaksa to you too, since you realize its Kārya (effect), as is the case with paramanus, which though not directly realizable to you, are pratyaksa to you, since their Kāryas like a pitcher, etc., are directly perceived by you., अस्थि सुह-दुक्खहेऊ कज्जाओ बीयमंकुरस्सेव । सो दिट्ठो चेव मई वभिचाराओ न तं जुत्तं ॥ ६४ ॥ (१६१२) जो तुल्लसाहणाणं फले विसेसो न सो विणा हेउं । कन्जत्तणओ गोयम ! घडो व्व, हेऊ य सो कम्म॥६५॥(१६१३) Atthi suha-dukkhaheū kajjāö biyamarikurssseva | So dittho ceva maî vabhicārāö na tam juttam 11 64 11 (1612) Jo tullasāhanānam phale viseso na so viņā heum 1 Kajjattaņaö Goyama! ghado vva, heū ya so kamniam 116511 (1613) [ अस्ति सुखदुःखहेतुः कार्यत्वात् बीजमकरस्येव ।
स दृष्ट एव मतियभिचाराद् न तद् युक्तम् ।। ६४ ॥ (१६१२) यस्तुल्यसाधनयोः फले विशेषो न स विना हेतुम् ।
कार्यत्वतो गौतम ! घट इव, हेतुश्च स कर्म ॥ ६५ ॥ (१६१३) Asti sukhduhkkhhetuh kāryatvāt, bījamankurasyeva 1 Sa drista eva matir-vyabhicārad na tad yuktam | 64 (1612 ) Yastulyasadhanayoḥ phale višeşo na sa vina hetum 1 Karyatvato Gautamaa ! ghata iva, hetusca sa karma ॥ 65 ( 1613)] ____ Trans.-64-65 Just as a sprout has a seed for its hetu, ( because it is a kārya ) so, there is a hetu for happiness and misery owing to their being a kārya ( an action )