Soul Science Part 01

SR No.: 006928
Original Sutra Author: N/A
Author: Parsmal Agarwal
Publisher: Kundkund Gyanpith Indore
Publication Year: 2014
Total Pages: 220
Language: English
Classification: Book_English
File Size: 19 MB

Page 171

Soul Science: Samayasara by Jain Acarya Kundakunda
[The fruition of these] become the instrumental cause for the transformation of Pudgala Karmika dust into eight types of Karma such as Jñānāvaraṇīya Karma etc. [135]
133
Indeed, when that (Pudgala) in the form of Karmika dust is bonded with a Jiva, then the Jiva (not Pudgala) becomes the [real] cause for the [ignorant] Bhāva of the Jiva. [136]
Annotation
These stanzas relate the fruition of the previously bonded Karma, the ignorant Bhāva of Jiva, and the bonding with new Karma. Further, from these stanzas, one may learn that for the transformation in Pudgala the real cause (Upādāna cause) is the Pudgala itself, and for the transformation in Jiva the real cause or Upādāna cause is the Jiva itself. However, in such transformations, Jiva and Pudgala become instrumental cause for each other.
Verses 132 to 134 relate different kinds of Bhāva of a Jīva with different kinds of Karma. These stanzas clarify that Karma are the instrumental cause (Nimitta cause) for the Bhāva of a Jiva.
These stanzas also describe the mechanism of continuance of bonding of an ignorant being. At this point in Tatparyavṛtti, Acārya Jayasena raises one point:- If a Jiva always continues to be ignorant due to the fruition of the previously bonded Karma which are instrumental cause, then the bonding of the new Karma would continue and this chain would continue forever. Thus a soul would never be liberated. After raising this point, the Acārya explains that the situation is not so bad. For a Jiva it is not necessary to remain spiritually ignorant due to the fruition of the previously bonded Karma. A Jiva can become Jñānī, and this chain breaks for a Jñānī. Gāthā 136 says that the (Upādāna) cause for the Bhāva of the soul is the soul itself. In other words, the soul is responsible for the Bhāva of the soul. A Jñānī does not identify oneself with the fruition of the Karma. A Jñānī knows that he is a soul and as a soul he is only a knower of the activities of the associated body, mind, and other externals. He also knows that as a soul he neither experiences nor makes any change in