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________________ .: 424 :. Jinabhadra Gani's The ninth [न हि सर्वथानुरूपं भिन्नं वा कारणं, अथ मतं ते । किं कार्य-कारणत्वमथवा वस्तुत्वं तस्य ? ॥ ३७५ ॥ (१९२३) Na hi sarvatbanurūpam bhinnam vā kāraṇam, atha matam te i Kim kārya-kāraṇatvamathavā vastutyam tasya ? || 375 || ( 1923 )] Trans.—375 The karana is neither similar nor dissimilar ( to the kārya ) in all respects. Then, you might contend that " How is its being a kārya, karana or a ( definite ) object (justified )? ( 1923) टीका-न हि सर्वथा कार्यानुरूपं कारणमिष्यते, येन सुख-दुःखवत् कर्मणोऽप्यरूपत्वं प्रेर्यते । नाप्येकान्तेन सर्वधर्मैः कारणं कार्याद्भिन्नमेष्टव्यम् । " अह मयं ते ति" अथ ते तवैतद् मतम्-एकान्तेन सर्वैरपि धर्मैः कारणं कार्यानुरूपमेव, भिन्नं वाऽनुरूपमेवेति; तर्हि सर्वथाऽनुरूपत्व एकस्य कारणत्वेऽपरस्यापि कारणत्वात् , एकस्य च कार्यत्वेऽन्यस्यापि कार्यत्वात् किं तयोः कार्य-कारणत्वम् ? न किञ्चित् , द्वयोरपिकारणत्वात् , कार्यत्वाद् वेति । अथैकान्तभेदेऽभ्युपगम्यमाने कार्यस्य वस्तुत्वे किं नाम तस्य कारणस्य वस्तुत्वम् ? न किञ्चित् , द्वयोरपि वस्तुत्वे सर्वथा भेदहानिप्रसङ्गादिति । तस्माद् नैकान्तेनानुरूपता, अननुरूपता वा कार्य-कारणयोः ।। ३७५ ॥ (१९२३) D. C.-Kārana is neither absolutely similar nor absolutely dissimilar to the Kāryas. So, Karma cannot be called formless like its Kārya viz, sukha and duhkha. Your doubt is based on your assumption that kārana is exclusively similar or dissimilar to the kārya. But you are not justified in your assumption. For, if Kārana were absolutely similar to Kārya, it would turn out to be the kärana of some other Kārya also. Similarly, a kārya taken as similar to a kūrana in all respects, would also become the Kārya of another kāraṇa. Consequently, there will be no distinction between Karya and kārana, and both would either become kārana or karya. Since there is no difference between kārya being a definite
SR No.011044
Book TitleGandharwad
Original Sutra AuthorN/A
AuthorRatnaprabhvijay, D P Thaker
PublisherJain Granth Prakashak Sabha
Publication Year1942
Total Pages579
LanguageEnglish
ClassificationBook_English
File Size63 MB
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