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Jinabhadra Gani's
[The seventh
Trans. 237-238. Or how is ( it that the ) success of action ( is accepted) in ( case of ) admitting Karman and not in ( case of ) its destruction ? (How is it that ) one action is inaccessible to an effort which achieves another? So, why don't you expect beneficial result in separating (Karman from jiva), just as you apprehend an extremely inauspicious result in ( case of ) accepting ( the existence of ) Karman ? (2532-2533).
: 250:
टीका-२३७-२३८ वाशब्दो युक्तेरभ्युच्चये । कथं वा हन्त ! कर्मण आदाने ग्रहणे हिंसादिक्रियाणां साफल्यमिह त्वयेष्यते १ न तु दया दानादिक्रियाणां तद्विघाते साफल्यमभिप्रेयते, किमत्र राज्ञामाज्ञा प्रभवति, न तु युक्तिः ? | किया, इदमपि प्रष्टव्योऽसि किं पापस्थानव्यापृतपुरुषकारसाध्यं " एवं " इतीहापि संबध्यते, एकं कर्मण आदानमिष्यते, एकं तु यत् तस्य निर्जरणं तत् तस्यैव संयमादिस्थानविहित पुरुषकार स्यासाध्वमिष्यते ? इत्येतदपि व्यक्तमेवेश्वर चेवितं भवतः, स्वेच्छाप्रवृत्तेः । उपसंहारचाह -" तो ति" तस्माद् यथा येन प्रकारेण तीव्र - मन्द - मध्यम मेदभिन्नोऽशुभः परिणामस्तदर्जने तस्य कर्मणोऽर्जन सुपादानं ग्रहणं तत्र हेतुर्भवतोऽभिमतः तथा तेनैव प्रकारेण तद्विष एव तीव्रादिमेदमित्रः शुमपरिणामोऽशुभविपक्षत्वात् कर्मार्जनविपक्षभूतैतद्वियोगेऽपि हेतुः किं नेष्टः १ननु युक्तियुक्तत्वादेष्टव्य एवेति भावः । तस्माजीवेन सहाविभागेन स्थित स्थापि कर्मणः सिद्धो वियोग इति । तदेवं निराकृता कर्मविचारविषयाचित्रतिपतिः ॥२५३२||२५३३॥
D. C. What is the definite purpose in accepting the validity of actions like committing violence etc., when the bondages of Karman are accepted, and why don't you accept the validity of actions such as expressing charity, sympathy etc. when the bondages of Karman are being destroyed? According to you, a sinful effort brings about the accomplishment of the bondages of Karman, while a meritorious deed such as that of charity or sympathy, does not bring about the destruction of bondages of Karman. This belief of yours is absurd. The whole view-point of yours about Karman is based upon such absurdity. Really speaking, the auspicious consequence of meritorious deeds des
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