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Jinabhadra Gani's
[ The second
On the non-apprehension of Karman, if Is'vara etc. were taken to be the creators of the manifold variations in the world, a number of difficulties would arise,
•: 128 :.
कम्ममणिच्छंतो वा सुद्धं चिय जीवमीसराइं वा । मण्णसि देहाईणं जं कत्तारं न सो जुत्तो ॥ ९३ ॥ ( १६४१ )
उवगरणाभावाओ निच्चेट्ठा - मुत्तयाइओ वा वि । ईसरदेहारंभे वि तुझ्या वाऽणवत्था वा ॥ ९४ ॥ ( १६४२ )
Kammamanicchanto vā śuddham ciya jîvamîsarāim vā | Mannasi dehāínam jam kattāram na so jutto ॥ 93 ( 1641 ) Uvagaraṇābhāvāo nicceṭṭhā'muttayāio vā vi Isaradehārambhe vi tullayā vā' navatthā vā ॥ 94 (1642 )
[ कर्मानिच्छन् वा शुद्धमेव जीवमीश्वरादिं वा ।
मन्यसे देहादीनां यं कर्तारं न स युक्तः ॥ ९३ ॥ ( १६४१ ) ॥
उपकरणाभावाद् निश्रेष्टा- मूर्ततादितो वापि ।
ईश्वरदेहारम्भेऽपि तुल्यता वाऽनवस्था वा ९४ ॥ ( १६४२ ) ॥
Karmanicchan va śūddhameva jîvamiśvaradim vā
Manyase dehādinam yam kartaram na sa yuktah || 93 (1641 ) ]
Upakaranābhāvād niśces' ta - 'mūrtatadito vāpi | īśvaradehārambhe 'pi tulyata va' navastha vā || 94 ( 1642 ) ]
Trans.-93–94 Or, denying (the existence of ) Karman, you might presume jiva itself-pure and simple-or Isvara etc, to be the creator of ( the objects like ) deha etc. But that is not since jivas is void of means (upakarana) motion ( cestā ) and form ( mūrtatā ). Even ( in the case of ) deha etc. being accomplished by Īśvara etc. either the
SO,
same difficulties would arise or there would be disorder. ( 1641-1642)
