________________
Vada] Nihnavavāda
:247: Karman is bound by motives such as Mithyātva eto. also. These motives exist on the inner, as well as, outer side of the body. Their kārya viz Karman shoull, therefore, exist on the surface, as well as, inside the body. Hence, O Gostha Mahila, leave aside your vanity, and accept the truc principle that Karman is united with jīva like fire and iron-bar or water and milk. 235. (2530)
Now, in reply to the argument that there would be negation of Mokşa, if Karman were inseparably united with jiva, the Acārya says
अविभागत्थस्स वि से विमोयणं कंचणो-वलाणं व । नाण-किरियाहिं कीरइ मिच्छत्ताईहिं चायाणं ॥२३६॥२५३१॥ 236. Avibhāgatthassa vi se vimoyaņam kancaņo-valāņam va 1
Nāņa-kiriyāhim kirai micchattāihim cāyāņam. (2531) [अविभागस्थस्यापि तस्य विमोचनं काञ्चनो-पलयोरिव । ज्ञान-क्रियाभ्यां क्रियते मिथ्यात्वादिभिश्चादानम् ॥२३६॥२५३१॥ 236. Avibhāgasthasyāpi tasya vimocanam kañcano-palayoriva i
Jñāna-kriyābhyām kriyate mithyātvādibhiścādānam. (2531) ).
Trans. 236. Like (that of ) gold and stone ( united together), its separation (from jiva) is brought about by means of cognition and action in spite of its close contact (with jiva), while its re-union (with jiva) is (brought about) by ( means of ) vanity cut. 2531.
टीका-२३६ 'से' तस्य कर्मणो जीवेन सहाविभागेन स्थितस्यापि कानो -पलयोरिव विमोचनं वियोगो ज्ञान-क्रियाभ्यां क्रियते । तथा, तस्यैव कर्मणो मिथ्यात्वादिभिरादानं ग्रहणं जीवेन सह संयोगो विधीयत इत्यर्थः । इदमत्र हृदयम्-इह जीवस्याविभागेनावस्थानं द्विधा विद्यते-आकाशेन सह, कर्मणा च । तत्राकाशेन सह यदविभागावस्थानं तद् न वियुज्यत एव, सद्धिमवस्थानात् । यत्तु कर्मणा सहाविभागावस्थानं तदप्यभव्यानां न वियुज्यते । भव्यानां तु कर्मसंयोगस्तथाविधज्ञान-दर्शन-चारित्र-तपः-सामग्रीसद्भावे वियुज्यते, वहन्यो
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