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Verse 30
भुक्तोज्झिता मुहुर्मोहान्मया सर्वेऽपि पुद्गलाः । उच्छिष्टेष्विव तेष्वद्य मम विज्ञस्य का स्पृहा ॥
(30)
Owing to delusion, I have enjoyed and then discarded, many times over, all existing material objects. Now that I have acquired wisdom, what wish could I have to enjoy those leftovers again?
EXPLANATORY NOTES
The soul and the karmic matter have been together in worldly existence from beginningless time. If we hold that this relationship must have a beginning, then the soul must have been pure before the time the bondage took place. But then there must have been some cause for the pure soul to fall into the labyrinth of the world. Only karmas can drag back the soul into the worldly embodiments; without karmas the fall is impossible. So both logically and existentially the beginningless relationship between the soul and the matter is the only consistent position. It is, however, admitted that in spite of their beginningless association neither the soul nor the matter gains the attributes of the other. Their relationship is explained by the theory of material or substantial cause (upādāna kartā) and the auxiliary or external cause (nimitta kartā) in Jaina philosophy.
In the past innumerable millions of years, our soul has taken in (enjoyed) successively all the molecules of matter in the entire universe and has cast them off. It has been born and dead many times, in the entire space of the universe. It has experienced all four
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