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Sutras 7-8)
Bondage, Merit, Demerit, Influx
amürtasyāpi ātmanaḥ anadi-karmapudgala-sambhandhavattvena kathañcin mürtatvasvīkārāt karmapudgalānām sambandho nāsambhavi.
(Aph.) Bondage is the acceptance of karmic matter. (VI)
(Gloss) Assimilation of karmic matter by the soul, that is, the mutual coalescence like the relation between milk and water, is called bondage.
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It is beginningless from the viewpoint of unbroken continuity, but can be said to have beginning from the viewpoint of the bondage of different karmans (at different times). The coalescence of karmic matter (with the self) should not be deemed impossible on the ground of the amorphous nature of the self. Though the self is amorphous by itself, the relation with karmic matter is an ultimate fact which has no beginning in time. This relation makes the self subject to morphological determination.
(Note) The relation of 'self and karman is an ultimate fact which is accepted as a postulate because of the inescapable necessity of the admission of the law of karman. The law of karman explains the diversities and inequalities that undeniably exist in the world. Once the existence of karman is admitted, the problem of its relation with the self is only consequential.
७. प्रकृतिस्थित्यनुभागप्रदेशास्तद्भेदाः ।
7. prakrti-sthity-anubhaga-pradesās tadbhedāḥ.
(Aph.) Bondage is considered from four points of view viz, type, duration, intensity, and mass (of karmic matter). (VII)
5. atareataragáni zama: uofa: 1
सामान्येन गृहीतेषु कर्मसु एतज्ज्ञानस्य आबारकम् एतच्च दर्शनस्य इत्यादिरूप: स्वभाव: प्रकृतिः ।
ज्ञानावरणाद्यष्टौ मूलप्रकृतयः । तासामुत्तरप्रकृतयः, यथा --मानावरणस्य पञ्च, दर्शनावरणस्य नव, वेदनीयस्य द्व े, मोहनीयस्य दर्शनचारित्रArzozifanfa:, gqgana:, arraì fɛacaiftaq, matu z अन्तरायस्य च पंच । सर्वा मिलिताः सप्तनवतिः ।
8. sāmānyopāttakarmaṇāṁ svabhavaḥ prakṛtiḥ.
samanyena gṛhīteşu karmasu etaj jñānasya āvārakam, etac ça, darśanasya ityadirupaḥ svabhāvaḥ prakṛtiḥ.
jñānāvaraṇādyaṣṭau mülaprakṛtayaḥ. tāsām uttaraprakstsyah, yatha
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