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प्रवचनसार
existence are, therefore, the fruits of soul's activities, like attachment and aversion. Without activities, like attachment and aversion, of the soul, the particles of physical matter (pudgala) cannot turn into various kinds of karmas. Without the particles of physical matter (pudgala) turning into karmas, the soul cannot attain these states of existence. As the burning earthen-lamp, with its nature of flame, dislodges the nature of oil and turns it into the activity of providing light, similarly, karmas like knowledgeobscuring (jñānāvaraṇīya) dislodge the own-nature of the soul Giva) and activate it into various states of existence.
णरणारयतिरियसुरा जीवा खलु णामकम्मणिव्वत्ता। ण हि ते लद्धसहावा परिणममाणा सकम्माणि 2-26॥
नरनारकतिर्यक्सुरा जीवाः खलु नामकर्मनिर्वृत्ताः । न हि ते लब्धस्वभावाः परिणममानाः स्वकर्माणि ॥2-26॥
सामान्यार्थ - [ नरनारकतिर्यक्सुराः ] मनुष्य, नारकी, तिर्यंच और देव [ जीवाः] इस प्रकार चार गतियों स्वरूप जीव [खलु] निश्चय से [ नामकर्मनिर्वृत्ताः] नामकर्म से रचे गये हैं, [हि ] इस कारण से [ते] वे जीव [स्वकर्माणि] अपने-अपने उपार्जित कर्मों-रूप [परिणममानाः] परिणमन करते हुए [लब्धस्वभावाः न ] चिदानंद स्वभाव को नहीं प्राप्त होते।
Certainly, the states of existence of the soul (jīva) as the human, the sub-human (plants and animals), the infernal being, and the celestial being are the fruits of its name-karma (nāmakarma). Because of this reason, the soul, while enjoying the fruits of its karmas, does not attain own-nature (svabhāva).
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