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पुरुषार्थसिद्ध्युपाय
अन्वयार्थ
(हि) निश्चय से (एकस्मिन्) एक आत्मा में (समवायात्) समवाय होने से ( अत्यन्तविरुद्धकार्ययोः अपि ) अत्यन्त विरुद्ध कार्य करने वालों में भी (यथा घृतम् दहति ) जिस प्रकार घृत जलाता है ( इति व्यवहार : ) यह व्यवहार होता है (अपि तादृशः व्यवहारः ) उसी प्रकार वैसा व्यवहार (रूढिम् इतः ) प्रसिद्ध हुआ है।
221. It is explained by the fact that a single substance may exhibit, from the empirical point of view (vyavahāra naya), two seemingly contradictory attributes. Like it is ordinarily said that ghee (ghrita) burns (although the nature of ghee is not to burn and it is only when it is heated that it burns).
Only figuratively the soul is said to be the producer of karmic bondages
Achārya Kundkund's Samayasāra:
जीवम्हि हेदुभूदे बंधस्स दु पस्सिदूण परिणामं । जीवेण कदं कम्म भण्णदि उवयारमेत्तेण ॥
(3-37-105)
जीव के निमित्तभूत होने पर ज्ञानावरणादि बन्ध का परिणमन देखकर 'जीव ने कर्म किया' यह उपचार मात्र से कहा जाता है।
The soul is perceived as an extrinsic agent for the modifications of karmic bondages (knowledge-obscuring karma, etc.) and it is figuratively said that the karma has been produced by the soul.
सम्यक्त्वबोधचारित्रलक्षणो मोक्षमार्ग इत्येषः । मुख्योपचाररूपः प्रापयति परं पदं पुरुषम् ॥
(222)
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