________________
: 240: Jinabhadra Gani's
The seventh D. C.
Acărya : If you believe that the relation between jiva and Karman is like that of cast-off skin and a snake, and not like that of water and milk, I put this question : Is Karman attached to jīva at all portions of jiva or is it attached only to the skin at the outward extreme of jīva ?
If Karman were attached to jīva at all portions, none of the regions would be spared from the influence of Karman. This proves that the relation between Karman and jīva does not exist like that of a cast-off skin and snake. For, if Karman were to be connected like the cast-off skin to a snake on the surface of jiva, it would not be able to follow the soul to the other life.
Now, when Karman does not go with jiva, all jīvas will attain Mokşa rendering samsāra to nothing thereby. Thus, if the Samsāra is accepted as existing without reason, persons observing celebacy, penances, and other religious rites etc., will have to come down to the mundane world. And, if the attainment of samsāra takes place without any reason, even Muktātmās or free souls will have to come down to samsāra indicating the futility of Mokşa. 227-229 ( 2522-2524).
There is another difficulty also, in taking Karman as existing on the surface of jiva :देहंतो जा वेयणा कम्माभावम्मि किंनिमित्ता सा ? निक्कारणा वा जइ तो सिद्धो वि न वेयणारहिओ॥२३०॥२५२५।। जइ बज्झनिमित्ता सा तदभावे सा न हुन्ज तो अंतो। विट्ठा य सा सुबहुसो बाहिं निव्वेयणस्सावि ॥२३१॥२५४६॥ जह वा विभिण्णदेसं पि वेयणं कुणइ कम्ममेवं तो। कहमण्णसरीरगयं न वेयणं कुणइ अण्णस्स ? ॥२३२॥२५२७॥ 230. Dobanto jā vəyaņā kammabhāvammi kimnimittä sã ? 1
Nikkāraṇā vá jai to Siddho vi na vəyaņārahiö. (2525)
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