Gandharwad

SR No.: 011044
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha
Publication Year: 1942
Total Pages: 579
Language: English
Classification: Book_English
File Size: 63 MB

Page 153

: 110 :- . Jinabhadra Gani's [ The second रणभूतं कर्म साध्यते, तर्हि कार्यस्य मूर्तत्वात् कर्मापि मूर्त प्रामोति ।
आचार्य उत्तरमाह-" मुत्तं चियेत्यादि " यदस्माभिः प्रयत्नेन साधयितव्यम् , तद्भवतापि परसिद्धान्तानभिज्ञबालबुद्धितयाऽनिष्टापादनाभिप्रायेण साधितमेव, तथाहि-वयमपि ब्रूमः-मूर्तमेव कर्म, तत्कार्यस्य शरीरादेमूर्तत्वात् , इह यस्य यस्य कार्य मूतं तस्य तस्य कारणमपि मूर्तम् , यथा घटस्य परमाणवः, यच्चामूर्त कार्यं न तस्य कारणं मूर्त, यथा ज्ञानस्यात्मेति । समवायिकारणं चेहाधिक्रियते, न निमित्तकारणभूता रूपाऽऽलोकादय इति । आह-ननु सुख-दुःखादयोऽपि कर्मणः कार्यम् , अतस्तेषाममूर्तत्वात् कर्मणोऽमूर्तत्वमपि प्राप्नोति । न हि मूर्तादमूर्तप्रसवो युज्यते । न चैकस्य मूर्तत्वममूर्तत्वं च युक्तम् , विरुद्धत्वात् । अत्रोच्यते-नन्वत एवात्र समवायिकारणमधिक्रियते, न निमित्तकारणम् , सुख-दुःखादीनां चात्मधर्मत्वादात्मैव समवायिकारणम् , कर्म पुनस्तेषामन्न-पानाऽहि-विषादिवद् निमित्तकारणमेवेत्यदोष इति ॥ ७७ (१६२५)॥
D. C.--The opponent asks “If on the ground that we can see (physically ) the body, etc., which are the effects, the karman is proved to be their cause, then, on the ground that the effect has a physical form, the karman also will have to be admitted as something having a physical form."
The Ācārya replies :-" Karman has indeed a physical form..." What we intend to prove with great effort, you also have already proved with an intention to lead us to an unacceptable position, because your intelligence is like that of a child ( or a fool ) who does not know the doctrine of others. To explain the same-We also say " A karman is nothing but possessed of a physical form, because its effect, the body, etc., has a physical form. In this world, the causes of the various effects having a physical form are also possessed of a physical form e. g., the atoms which are the cause of a pot. And if an effect is without a physical form, its cause is not possessed of a physical form e. g., Atman which is the cause of knowledge (jñāna). And in this discussion the essential cause ( samavāyi