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CHAPTER-VII
the consequence of psychic dispositions in the form of happiness and misery, which is impossible. Further, it is not the act of karmic matter alone, because it obviously possesses insentient nature. Therefore, the producer of these psychic passional dispositions is soul only and these possional dispositions are the deeds of soul only; because the psychic dispositions are sentient by nature, these cannot be produced without sentience and matter does not possess sentience.
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Thus, the psychic passional dispositions are found in the existence of Jiva.
Now, those Jivas who believe that passional dispositions are produced only by the instrumentality of karma maintain that they are non-doers of the same; although they are the real doers. But because they want to remain reckless and irresponsible, therefore, they put the full blame for these dispositions on karmas. So, this is their distressing delusion.
The same is stated in Samayasara Kalasha also: "रागजन्मनि निमित्तत्तां परद्रव्यमेव कलयन्ति ये तु a 1 उत्तरन्ति न हि मोहवाहिनीं शुद्धबोधविधुरान्धबुद्धयः ॥221॥”
The meaning of this is:
Those Jivas who believe in the instrumentality of other substance only in the evolution of passional dispositions are devoid of right knowledge and are blindwitted, being so, they are incapable of crossing the river of delusion.
Further, in the Sarva Vishuddha Jnana Adhikara of Samayasara such a person who believes the soul to be the non-doer (Akarta and says that "Karmas alone make Jivas sleep and awake, injury is caused by Parghata-Karma, unchastity by veda-karma, therefore, the karma alone is the doer," a Jain having such belief is a Sankhymati (believer of Sankhya faith) because like that of a Sankhyamati he too lives unrestrained treating the soul to be always
pure.
Moreover, such a faith resulted in the fault of disowning passional dispositions and one considered oneself as non-doer. Therefore, one
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