Samayasara

SR No.: 001620
Original Sutra Author: Kundkundacharya
Author: J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1930
Total Pages: 234
Language: English
Classification: Book_English, Philosophy, Canon, & Discourse
File Size: 15 MB

Page 70

SAMAYASARA
83
86. Material molecules are transformed into Karmas (of 8 kinds) by reason of the (mundane) soul's thought-activity ; similarly the (mundane) soul also is transformed into its impure thought-activity) by reason of (operation of) Karmic matter.
Commentary. Though the soul and matter are two separate substances, they both act and react upon each other in the mundane phase of their existence. For example, the thought-activity of a potter becomes the cause of the formation of a pot: and a pot becomes the cause of the thought in the potter's mind of building similar pots. The real cause of a pot is clay, the matter of the pot itself. But the thoughtactivity of the potter's mind becomes an auxiliary cause. So the old Karmas become the auxiliary causes of modification of soul's vibrations and passions. The mundane soul, bound with Karmic matter, becomes affected by this operation of old Karmas, with impure thought-activities and vibrations, which become auxiliary causes of inflow of fresh Karmic molecules and of their bondage with soul in the form of Karmas. This fact of mundane life must be fully understood; so as to leave no room for the deluded belief that the Soul can in any way become one with these thought-activities, passions and vibrations.
णवि कुव्वदि कम्मगुणे जीवो कम्मं तहेव जीवगुणे। अण्णोएणणिमित्तेण दु परिणाम जाण दोपहंपि ॥८७॥ नापि करोति कर्मगुणान् जीवः कर्म तथैव जीवगुणान् । अन्योन्यनिमित्तेन तु परिणामं जानीहि द्वयोरपि ॥ ८७॥
87. The soul never produces the attributes of Karmic matter ; similarly the Karmas (never produce) the attributes of soul and of the modifications of these two, know each one to be the auxiliary cause of the other.
Commentary. This emphasises the view stated in the previous Gatha. Every substance is a combination of its own attributes. All its attributes with all its modifications are inherent in that substance. The common attribute of individuality (Aguru-laghu) keeps each substance separate from all the other substances. It prevents any substance or group of attributes and modifications from becoming another subs