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their being produced simultaneously it would not be proper to term jīva the 'doer' and karman the effect, just as this relation is not found in the world between the horns of a bull (produced simultaneously).
(1811) Even if the union is beginningless, emancipation does not stand to reason. What is beginningless is also endless, like the connection between jīva and sky.
(1812) Thus bondage and emancipation cannot be explained by reasoning. And (yet) in the Vedas there are statements regarding bondage and emancipation; hence you have this doubt. Listen why this doubt should not be entertained.
(1813) Tbe continuum of body and karma like that of seed-sprout is, oh Mandika, beginningless, since they are related to each other as cause-effect.
(1814) There is a body which is the cause of (the future) karman and which is the effect of another (previous) karman; and there is (again) karman which is the cause of the body, and which is the effect of another (previous) body.
(1815) Jiva is the doer of karman through the instrumentality (of body) as the potter is of the pot. So also jīva is the creator of the body, because there is possibility of the instrumentality of karman.
(1816) If you think that karma is not established as an instrument, (our reply is) that it is established by reason of the effect. Moreover, know it to be established from the fact that it is the fruit of activity, as did Agnibhūti.
(1817) As to the argument that the continuum being beginningless is also endless, this is not an absolute rule; for it is seen at times coming to an end even when it is beginningless, e.g. the continuum of seed and sprouts.
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