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Jinabhadra Gani's [The second [ तथा सुखसंवित्तेः संबन्धे वेदनोद्भवाच । बाह्यवलाधानात् परिणामाच विज्ञेयम् ॥ ७८ (१६२६)॥ आहार इवानल इव घट इव स्नेहादिकुतबलाधानः ।
क्षीरमिवोदाहरणानि कर्मरूपित्वगमकानि ।। ७९ (१६२७)॥ Tatha sukhasamvitteh sambandhe vedanodbhavācca / Bāhyabalādhānāt pariņāmācca vijñeyam || 78 (1626 ) Ahära ivānala iva ghata iva snehädikşta balādhānah | Kșiramivodaharoņāni karmarūpitvagamakāni 11 79 (1627 ) ]
Trans.—78–79 Also the fact that the karman has a physical form should be admitted because in the association
( with the karman ) the consciousness of pleasure, etc., (becomes · possible ) and because of the rise of experience of heat
( vedana ) when one is in association (with the karman ) because it is possible to add to the strength of the 'karman' by external means and because of the fact that karman undergoes change.
The following four illustrations are conclusive for the fact that karman has a physical form ( and are to be taken respectively with each of the four arguments stated in the above verse—(1) Like food, (2) like fire, (3) like the addition of strengh made by means of oil, etc, to a pot of earth, (and) (4) like the ( change of ) milk. ( 1626-1627)
टीका-इह प्रथमगाथोपन्यस्तहेतुचतुष्टयस्य द्वितीयगाथायां यथासंख्यं चत्वारो दृष्टान्ता द्रष्टव्याः। तत्र मूर्त कर्म तत्संबन्धे सुखादिसंवित्तेः, इह यत्संबन्धे सुखादि संवेद्यते तद् मूर्त दृष्टम् , यथाऽशनाद्याहारः, यच्चामूर्त न तत्संबन्धे सुखादिसंविदस्ति, यथाऽऽकाशसंबन्धे, संवेद्यते च तत्संबन्धे सुखादि, तस्मात् मूर्तं कर्मेति । तथा, यत्संबन्धे वेदनोद्भवो भवति तद् मूर्त दृष्टम् , यथाऽनलोग्निः, भवति च कर्मसंबन्धे वेदनोद्भवः तस्मात् तद् मूर्त
+ Thus · Sambandhe' is to be construed with both suhasamvitti and veyanubbhava.
