Niyamsara

Author(s): Kundkundacharya, Uggar Sain
Publisher: ZZZ Unknown

Page 28

NIYAMSARA.
11
कत्ता भोत्ता आदा पोग्गलकम्मस्स होदि ववहारो। कम्मजभावेणादा कत्ता भोत्ता दुणिच्छयदो ॥१८॥ कर्ता भोक्ता आत्मा पुद्गलकर्मणो भवति व्यवहारात् । कर्मजभावनात्मा कर्ता भोक्ता तु निश्चयतः॥ १८ ॥
18. From the practical point of view, a mundane soul causes (the bondage of) material Karmas and experiences (their results); but from the (impure) real point of view the soul creates (and) experiences thought-activities arising through the (effect of) Karmas,
Commentary. When we think of soul as a substance quite free and distinct from the material Karmas, we find that from the pure real point of view, it causes and experiences its own pure thought-activities, blissfulness, peace, etc. When we think of a mundane soul which is in bondage with Karmas, we find that from the impure real point of view, it causes and experiences its own impure thought-activities, anger, pride, greed, pain, pleasure, etc. These impure thought-activities arise in soul, through the operation of deluding Karmas ; they are not the soul's own pure and real thought-activities. Whenever any impure thought-activity appears in a mundane soul, the Karmic matter is itself attracted towards the soul and bound with it. Thus the soul does not really cause the bondage of the Karmas and is from the practical point of view, said to be the causer of Karmas. When any material Karma which was bound some time before comes into operation and disturbs the thought activity of the soul, it is then that the soul experiences pain or pleasure. Thus the soul, in realitv. experiences its own impure thought-activity ; but from the practical point of view only it is said to experience the results of material Karmas.
दव्वत्थिएण जीवा वदिरित्ता पुवभणिदपज्जाया । पजयणयेण जीवा संजुत्ता होति दुविहेहिं ॥ १६ ॥
द्रव्यार्थिकेन जीवा व्यतिरिक्ता पूर्वभणितपर्यायात् । पर्यायनयेन जीवा संयुक्ता भवन्ति द्वाभ्याम् ॥ १६ ॥
19. From the substance point of view (all) souls are free from the modifications mentioned before; but from the