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Jinabhadra Gani's [The seventh Bandhana-sankanjaņu-vvattaņa ya uvattaņā tiranaya Uvasāvaņā nivatti nikayaņā ca tti karaņāim II
[ It is susceptible to the processes of combination, transformation, division, exaltation, liberation, reduction, determination and even infusion. ]
Thus, it is seen that an a-nikācita Karman which is separated from the Soul, is susceptible to processes of division, transformation, exaltation, and even the experience of undergoing a change in the original condition. But that which is nikacita is not susceptible to any such process except perhaps that of undergoing change of state. Śtill however, processes of division etc. could also be made to work upon nikacita Karman by the capas city of high penances.
In the discourse as regard Karman, it is pointed out that the relation between jíva and karman resembles that of mik and water or fire and iron. When Gosthă-Māhila heard this from Vindhya he contradicted this view in the light of the above theory of Karman. He said "This discourse is faulty. For, if jiva and karman were inseparable as said above, there would be nothing like theksa.
In support of his belief, Gosthā-Māhila proceeds :न हि कम्मं जीवाओ अवेह अविभागओ पएसो व्व । तवणवगमावमुक्खो जुत्तर्मिणं तेण वक्खाणं ॥२२॥२५१६॥ 221. Na hi kammam jāvdö avèi avibhāgaö padso vrat
Tadanavagamādamukkho juttamiñana tena vakkhānam. (2516) न हि कर्म जीवादपैखविभागतः प्रदेश इव । तदनपगमाद्रमोक्षो युक्तमिदं तेन व्याख्यानम् ॥२२१॥२५१६॥ 221. Na hi karma jīvādapaityavibhāgataḥ pradega ivas
Tadanapagamādamokṣo yuktamidam tena vyākhyanam. (2516)]
Trans. 221. Karman is not inseparable from Soul like its portion. In case of its ) being inseparable, there would be no Moksa. This discourse of mine is (thus) justified. 2516.
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