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Pañcāstikāyas 128 sums up the position in the following verse:
jo khalu samsarattho jivo tato du hode parinamoe pariņāmādo kammam kammado bodi gadisu gadi
Verily the soul which is in samsara (cycle of existence) has impure evolution. From evolution comes karma and from karma the state of existence (gati).
The Tattvärtha 2.25 observes: vigrahagatau karma yogaḥ: embodiment (of souls) is caused by vibrations produced by karmas. So Pujyapada in his commentary Sarvarthasiddhi on the above sutra observes : sarva sarira prarohaṇabija bhūtam kārmaṇam sariram karma iti ucyate: the root cause of origination of all bodies is kärman body; karmaṇa kṛto yogah karma yogo vigrahagatau: karma produces vibrations which in turn lead to embodiment of jivas.
Jinasena in his Adipurāna IV. 35 observes :
nirmāṇa karmanirmātṛ kausalapadi todayam angopangadivaicitryamanginām sangiravahe
The peculiarities that are to be seen in the limbs (principal and minor) of the creation in this universe, that is the diversity that we see in the creation, is all caused by the efficiency of karmas.
In Adipurāṇa IV. 36 Jinasena reiterates :
tadetatkarma vaicitryayad bhavannānātmakam jagati viś vakarmāṇāmātmānam sādhyetkarma saritham
The diversity in this world is the product of the unique nature of karmas. It is evident that the world is the product of karmas done by an ātmā and the karmas have an essential associative role. Again Adipurāņa IV. 37 equates karma with the creator :
vidhih sraşta vidhātā ca daivam karma puräkṛtam iśvarsceti paryāya vijyayāh karmavedhasaḥ
8 Quoted in J. L. Jaini's Outlines of Jainism, p. 103.
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