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292 Jinabhadra Cani's
[ The fifth विकारदृष्टान्ते परिहीयते, अभ्रादिविकारस्य स्वकारणभूतपुद्गलद्रव्यादतिfaamuafafa 11 239 II (1964) 11
D. C.-Sudharnan:-- Just as, it is by virtue of their svabhāva that .objects like ghata etc. are produced as a natural result of their respective karanas but without the help of karman, the bhavāntara is also produced by virtue of its own svabhāva even in absence of Karman.
Bhagavāna—Kāryas like ghata, o Sudharmani could never be produced merely by virtue of their svabhūva, but they have to depend upon karta and karana also. So, in the production of Sarira also, kartā and kūrana are of primary importance. This leads us to believe that in the production of bhavāntara, alman which is different from body, is the kırta, and Karman, the kāraga, just as potter is tne kartā, and chakra etc. act as kāranas, when ghata is produced.
Sudharman:-Since kāryas like ghata are direcily apprehensible, potter and chakra etc. may respectively be taken as their kartā and kārapas. But kāryas like s'arîra in bhavāntara are produced naturally like the multi-coloured changes in clouds etc. It is not therefore, possible to seek Karman as a käraņa, in the production of bhavantara.
Bhagavāna :-Your argument is totally unfounded. Käryas like s'arira etc. are not svābhāvika because they have a beginning, as well as, a definite akāra like ghata. You have taken the other life to be the same as this, because, according to you, Kārya is exactly similar to kārana. But this principle of sadçis'atā is not applicable in case of abhrādivikāras, as they are peculiarly different from the objects having definite ākāra.
Moreover, होज सहावो वत्थु निकारणया व वत्थुधम्मो वा ? । जह वत्थु णस्थि तओऽणुवलद्धीओ खपुष्पं व ॥ २३८ ।। (१७८६)
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