Moksha Marg Prakashak

Author(s): Todarmal Pandit
Publisher: Kundkund Kahan Digambar Jain Trust

Page 95

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MOKSHA MARG PRAKASHAK
One should know that such is the natural instrumentality of Ayukarma; none else is the creator, destroyer or protector.
Further, as someone wears new dress (cloth), he keeps on wearing it for some period, then quits it and puts on other dress; similarly, Jiva occupies new body, he keeps on occupying that body for some period, then quits it and (again) occupies another body. Therefore, birth, etc. are from bodily association point of view.
Jiva (soul) is assuredly eternal and devoid of birth, etc., nevertheless, the illusioned Jiva does not think of past and future, therefore, he keeps himself continuously busy in the activities concerning to the present embodied form only, believing his own existence to be only till the duration of the present embodied form.
In this way, the duration of embodied existence due to rise of Ayu-karma is to be known. Jiva's Condition Due to Rise of Nama-Karma
(Physique-making Karma) Further, due to rise of Nama-karma, Jiva attains human body, etc. (different) forms of existence and accordingly he is found in that state of existence. There, the different kinds of Trasa (mobile beings), Sthavara (immobile beings) are born. And there the soul holds Jati (class) of one-sensed beings, etc. It should be known that there exists cause and effect relationship between the rise of Jati Namakarma and Kshayopashama of Mati-Jnanavarana Karma. The soul acquires the Jati (class of embodied form) in accordance with his Kshayopashama.
And the association of bodies takes place; the atoms of body and Pradeshas (spatial units) of the soul get bonded in one form and the soul by getting contracted or expanded becomes equal to the extent of the body. And in Nokarma from of body, the appropriate positions of different limbs and sub-limbs are found proportionately. From this only the touch, taste, etc. material senses (Dravya-Indriyas) are formed and in the heart place a material mind (Dravya-Mana) of the shape of a lotus-flowered into eight petals is found. And in the same body itself particular shape etc., particular colour or complexion, etc. and grossness or subtleness, etc. are produced; thus, the atoms transformed into body form undergo such type of modifications.