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प्रवचनसार
transforms itself into impure-cognition (aśuddhopayoga) and is the doer (kartā) of its dispositions in such state. The soul (jīva) is the doer (kartā) of its state of impure-cognition (aśuddhopayoga) and the dispositions. However, it cannot be the doer (kartā) of the material-karmas. The substance of matter (pudgala), due to the instrumentality of the soul (jīva) that is engaged in impurecognition (aśuddhopayoga), with its own inherent power gets transformed into material-karmas (dravyakarma), like the knowledge-obscuring (jñānāvaraṇīya) karma. Since the two - the soul (jiva) and the material-karmas - inhabit the same space, the material-karmas are bound with the soul (jīva). On fruition, these material-karmas dissociate from the soul. It is thus clear that the soul (jiva) does not take in or give up the material-karmas; the matter only takes in or gives up the matter.
परिणमदि जदा अप्पा सुहम्मि असुहम्मि रागदोसजुदो । तं पविसदि कम्मरयं णाणावरणादिभावेहिं 2-95॥
परिणमति यदात्मा शुभेऽशुभे रागद्वेषयुतः । तं प्रविशति कर्मरजो ज्ञानावरणादिभावैः ॥2-95॥
सामान्यार्थ - [ यदा ] जिस समय [ आत्मा ] यह आत्मा [ रागद्वेषयुतः ] राग-द्वेष भावों सहित हुआ [शुभे अशुभे] शुभ-अशुभ भावों में [परिणमति ] परिणमन करता है, उसी समय [ ज्ञानावरणादिभावैः ] ज्ञानावरणादि आठ कर्मरूप होकर [कर्मरजः] वह कर्मरूपी धूलि [तं प्रविशति ] इस आत्मा में उसके योगों द्वारा प्रवेश करती है।
When the soul (jīva) is engaged in dispositions of attachment (rāga) and aversion (dvesa) and thereby undertakes auspicious
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