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[The second Karma' is a foregone
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: 106:
Jinabhadra Gani's
Or, of what avail is this trouble? conclusion. By what argument? He replies
अहवा फलाउ कम्मं कज्जात्तणओ पसाहियं पुव्वं । परमाणवी घडस्स व किरियाण तयं फल मिन्नं ॥ ७६ ॥ (१६२४) Ahava phalau kammam kajjattanao pasāhiyam puvvam Paramāņavo ghaḍassa va kiriyaṇa tayam phalam bhinnam. 76 (1624)
can bear a visible fruit (ditṭhāņoganta phala), So, even the commentator has somehow to explain it as referring only to the bad actions like krşi etc.
We hold that by savva kiriya we should take only the bad actions like oultivation of land, trade, etc. The purpose of the verse is to explain how all bad actions bear invariably a bad fruit which is invisible (adiṭṭha) and how even the visible fruits which these bad actions bear and which the agent intentionally aims at, are uncertain and therefore the result of the man's adrṣţa, the invisible karma. The visible action which a man does e. g., krsi bears two kinds of fruits invisible and visible, both of which are dependent upon the man's adrṣṭa (adiṭṭhānubhāvēņa). Since we find most people
suffering and since we find that none does any bad action even e. g. krsi with the intention that the result be bad and invisible i, e. that he may be unhappy in his next life as a result of krṣi, we must conclude that all bad actions like krsi give invariably an invisible bad result.
Thus, in our opinion the proper conclusion (paḍivajja) from the whole of v. 1622 is the first half of v. 1623. The latter half of v. 1623 is only an additional remark. The commentator connects the first half of v. 1623 with first half of v. 1622 and the latter half of the former, with the latter half of the latter. As the latter half of v. 1622 refers only to adrṣṭa aniṣṭa, it cannot be connected with the latter half of v. 1623 which refers only to the drṣṭa phala and traces it to adrṣṭa karmas—Tr.
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