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Pravacanasara
(dravyakarma), and the material-karmas bound with the soul give rise to impure transformations (like attachment) - bhāvakarma in the soul. The material-karmas (dravyakarma) give rise to the bhavakarma. The soul is bound with material-karmas (dravyakarma) from infinite time past. The previously bound dravyakarma give rise to bhāvakarma; the bhavakarma give rise to fresh dravyakarma. There is this cycle of cause-and-effect in samsara: the dravyakarma already bound with the soul are due to its past bhāvakarma, and further, the newly bound dravyakarma give rise to bhāvakarma. As a rule, the soul (jiva) is the doer only of its impure transformations (like attachment) bhāvakarma. Moreover, the soul is the doer of the material - karmas (dravyakarma), only by convention (vyavahāra).
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परिणामो सयमादा सा पुण किरिय त्ति होइ जीवमया । किरिया कम्म त्ति मदा तम्हा कम्मस्स ण दु कत्ता ॥2-30॥
परिणामः स्वयमात्मा सा पुनः क्रियेति भवति जीवमयी । क्रिया कर्मेति मता तस्मात्कर्मणो न तु कर्ता 12-30॥
सामान्यार्थ [ परिणामः] जो आत्मा का परिणाम है वह [ स्वयं ] आप [ आत्मा ] जीव ही है [ पुनः ] और [ क्रिया ] वह परिणामरूप क्रिया [ जीवमयी ] जीवकर की जाती है, इससे जीवमयी [ इति ] ऐसी [ भवति ] होती है, अर्थात् कही जाती है। [क्रिया ] जो क्रिया है वही [ कर्म इति ] 'कर्म' ऐसी संज्ञा से [मता ] मानी गई है [ तस्मात् ] इस कारण आत्मा [ कर्मणः ] द्रव्यकर्म का [ न तु कर्ता ] करने वाला नहीं है।
The transformation (pariņāma) of the soul (jiva) is nothing but the soul (jīva). Further, the activity (kriyā) of transformation of
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