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Pravacanasara
कम्मं णामसमक्खं सभावमध अप्पणो सहावेण । अभिभूय णरं तिरियं णेरइयं वा सुरं कुणदि 112-251
कर्म नामसमाख्यं स्वभावमथात्मनः स्वभावेन । अभिभूय नरं तिर्यचं नैरयिकं वा सुरं करोति ॥12 - 25॥
सामान्यार्थ – [ अथ ] इसके बाद जो [ नामसमाख्यं ] नामकर्म संज्ञा वाला [ कर्म ] नर-नारकादि रूप नामकर्म है वह [ स्वभावेन ] अपने नर-नारकादि गतिरूप परिणमन स्वभाव से [ आत्मनः ] जीव के [ स्वभावं ] शुद्ध, निष्क्रिय परिणाम को [ अभिभूय ] आच्छादित करके जीव को [ नरं ] मनुष्य [ तिर्यश्चं ] तिर्यंच [ नैरयिकं ] नारकी [ वा ] अथवा [ सुरं ] देव [ करोति ] इन चारों गतियों-रूप करता है।
Thereafter, the karma that has the designation of namedetermining or physique-making ( nāmakarma), as per its nature, envelopes the own-nature (svabhāva) of the soul (jīva) and renders it states of existence as the human (manuṣya), the sub-human (tiryańca - plants and animals), the infernal being (nārakī), and the celestial being (deva).
Explanatory Note: Only the soul gets involved in activity with dispositions of attachment and aversion, and, therefore, such activity of the soul is its bhavakarma'. With help from the instrumental-cause (nimittakārana) of the 'bhāvakarma', particles of physical matter (pudgala) turn into various kinds of karmas. It is for this reason that the particles of physical matter (pudgala) are called karmas. The fruit of these karmas are states of existence such as the human and the sub-human (plants and animals). In reality, activities like attachment and aversion of the soul are the cause of such states of existence. These states of
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