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Pravacanasāra
(śubha) or inauspicious (aśubha) activities, at the same time, the dust of karmic matter enters into the soul (jiva) in form of karmas, like the knowledge-obscuring (jñānāvaraṇīya) karma.
Explanatory Note: During the rainy season when the earth is awash, physical matter of various kinds present in the soil, with the instrumentality of rain-water but due to own power, gets itself transformed into newborn green grass and small green-yellow sprouts and leaves. Similarly, when the soul (jīva) is sullied by attachment (rāga) or aversion (dvesa) resulting in auspicious (śubha) or inauspicious (aśubha) activities, with the instrumentality of the soul's auspicious (śubha) or inauspicious (aśubha) activities but due to own power, the karmic matter gets itself transformed into karmas, like the knowledge-obscuring (jñānāvaraņiya) karma. This establishes the fact that the karmic matter, by its own nature, is the doer (kartā) of various kinds of karmas; the soul (jiva) is not the doer of karmas.
सपदेसो सो अप्पा कसायिदो मोहरागदोसेहिं । कम्मरजेहिं सिलिट्ठो बंधो त्ति परूविदो समये 12-96॥ सप्रदेशः स आत्मा कषायितो मोहरागद्वेषैः । कर्मरजोभिः श्लिष्टो बन्ध इति प्ररूपितः समये 2-96॥
सामान्यार्थ - [स आत्मा] वह संसारी जीव [सप्रदेशः] लोकमात्र असंख्यात प्रदेशों वाला होने से [ मोहरागद्वेषैः कषायितः ] मोह-राग-द्वेषरूप रंग से कसैला हुआ [ कर्मरजोभिः ] ज्ञानावरणादि आठ कर्मरूपी धूलि-समूहकर [श्लिष्टः ] बंधा हुआ है [इति] इस प्रकार [ समये] जैन सिद्धान्त में [बन्धः] बंध का रूप [ प्ररूपितः ] कहा गया है।
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