________________ Pancastikaya-samgraha pervades the particular body but does not become one with the body. The soul (jiva), with dispositions of attachment (raga), etc., gets sullied with the dirt of the karmas and wanders in the world. EXPLANATORY NOTE In its worldly existence, the soul (iva) adopts a particular body at any particular time; the process goes on sequentially and incessantly. In each case, though the possessor-of-the-body (the soul) and the body live together inseparably like the milk and the water, still both are entirely distinct substances having their respective own-nature (svabhava). The dispositions of attachment (raga), etc., present in the soul (jiva) from the beginningless time, constitute its karma-consciousness (bhavakarma, karmacetana). Karma-consciousness (bhavakarma) becomes the instrumental cause (nimitta karana) of bondage of the material-karmas (dravyakarma). The bound material-karmas (dravyakarma) become the instrumental cause nimitta karana) of the soul's karma-consciousness (bhavakarma). The process goes on incessantly till snapped by the soul's own-effort. The soul (jiva), in its worldly existence, keeps on adopting the body, one after another, due to being perennially bound with the material-karmas (dravyakarma) and the inter-dependent karma-consciousness (bhavakarma). Acarya Kundakunda's Samayasara: एदेहि य संबंधो जहेव खीरोदयं मुणेदव्वो / ण य होंति तस्स ताणि दु उवओगगुणाधिगो जम्हा // 2-19-57 // इन वर्णादिक भावों के साथ जीव का सम्बन्ध दूध और जल के समान (संयोग-सम्बन्ध) मननपूर्वक जानना चाहिये; और वे वर्णादिक भाव जीव के नहीं हैं क्योंकि जीव उपयोगगुण से परिपूर्ण है। @ @ . . . .. 80
