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interrelated. There appears a kind of Pscho-physicalparallelism. Tho uh-thinking thing may be the Nimitta karta of the thinking thing and conversely the thinking-thing may be the nimitta karta of the other, though certainly one cannot be the Upadana karta of the other, This point has been elaborated thus - कुवं सग सहावं प्रत्ता कत्ता सगस्स भावस्स ।
ण हि पोग्गलकम्माणं इदि शिणवरण मुणेयब्धं ॥६॥ Soul which brings about changes in himself is the upadana cause, of such mental states, but not of the changes in karmic matter which are distinctly physical in nature. These words of Jina (Omniscinet) should be understood.
In this context a question can be raised. The entire universe is full of karmic molecules, therefore will it not be possible that by mistake some body's karmic matter may contaminate other person? यथा धेनुसहस्रेषु वत्सो विदति मातरम ।
एवं पूर्वकृतं कर्म कर्तारमनुधावति ॥ As amongst thousands cows the calf goes to its mother, likewise the karma accumuated previously goes to its doer ( and none else ). In Samayasara it is said: एवं जाणदि गाणी अण्णाणी मुणदि रायमेवाद ।
अण्णाण तमोच्छण्णो पावसहावं प्रयाणतो ॥१८॥ Thus the self with discriminative knowledge knows its true nature. But one lacking in this
