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ĀPTA-MĪMĀŃSĀ knowledge, which knowledge again, pervades everything that is knowable."]
कामादिप्रभवश्चित्रः कर्मबन्धानुरूपतः। तच्च कर्म स्वहेतुभ्यो जीवास्ते शुद्ध्यशुद्धितः ॥99॥ kāmādiprabhavaśchitraḥ karma-bandhānurūpataḥ, tachchha karma svahetubhyo jivāste śuddhya
sudditaḥ.
99. According to the bondage of karma, the results of kāma (attachment) etc. are varied. That karma arises from its own cause. The jivas are from suddhi (purity) or aśuddhi (impurity).
COMMENTARY According to Jainism, matter is concrete and possessed of sensory qualities to its last unit and the world is full of material bodies. “The universe is in all directions densely packed as room filled, with material bodies fine and gross, unadaptable and adaptable."2 Possession of potentiality for evolving karmic matter exists only in cases of not excessive fineness or grossness. "Aggregates adaptable to karma-condition, when they meet with a soul's evolution, attain the state of karmas; but they are not made to evolve by the soul.”3 That is to say the molecules of matter which are capable of becoming karmas come into contact with developments of the soul which is without passion and are transformed into karmas.
The Jaina view is that the soul is associated with matter from time immemorial and both are eternal and not created by any supreme being. The rise of kāma (attachment) etc., as mentioned in this verse, is various
1. Pravachana-sära, by B. Faddegon, page 9. 2. Pravachana-sāra, II. 76. 3. Ibid VI, 77.
