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 178

Vada ] Gañadharavada
, : 135 : that it is a vastu. Now here, if you are prepared to accept an a-pramanaka ( unauthorized ) vastu as the vastu itself, you should also accept Karman as a vastu; for according to you, Karman is also a-pramāņaka. Secondly, if that svabhāva is vastuvis'esa, is it mūrta or amurta? If it is mūrta, it is nothịng but Karman with a synonym of sva'hāva. If it is amūrta it is not supposed to have any sort of upakarana and hence like akās'a it can never be a kartā of any object. Moreover, it is improper to accept an amurta svabhāva to be the karana of a mūrta kārya such as deha etc. So, it is clear that svabhāva is not a vastuvis'eşa in any case.
2. If svabhāva were supposed to be a-kāraṇatā, all objects will have to be taken as being produced without cause and Karanu will be absent uniformly at all places; consequently all objects will have to be supposed to have been produced accidently all at a time. But it would be absurd to believe like that. For one that is produced spontaneously without any reason, does never possess, like the vikāras of abhra ete, a beginning or a definite form. Objects like s'asira should never be believed to have been born without cause, because they are produced by means of Karman, they are adimān and they possess a definite form as that of a ghata. This shows that such objects are produced by a karta by means of an upakarand, and Karman is the only possible upakarana in the state of embryo. So, Karman ought to be accepted as its real hetu and not the svabhāva.
3. Now, consider if svabhāva can be taken as a vastudharma. If svabhāva is supposed to be the quality of a vastu like atman it would be amūrta like ūkas'u and hence it would not become the cause of s'arira etc. But there would be no objection if svabhāva were taken to be the quality of a mūrta object. For, in that case, Karman will become a paryaya of the svabhūva of a murta object. So, we have no objection in accepting svabhāva as a dharma of the murta object.