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40 | Chha Padno Patra
silog 4€: '341HI SAI EN. સર્વ પદાર્થ અર્થક્રિયાસંપન્ન છે. કંઈ ને કંઈ પરિણામક્રિયા સહિત જ સર્વ પદાર્થ જોવામાં આવે CÒ. BHISHI 491 (guziua Sò. (suiziua SÒ, HIŻ sai cô. zu saluri Glueil ortadzzi cò; પરમાર્થથી સ્વભાવપરિણતિએ નિજસ્વરૂપનો કર્તા
. 24442Rd (244649Hi zulqal you, laria સંબંધ સહીત) વ્યવહારથી તે આત્મા દ્રવ્ય કર્મનો કર્તા c. B4212411 412, 1012 Bulleri sdi cù.
Third Affirmation: The Soul is the Author (of karma) All substances have a functionality. We witness all substances conducting various fruitful activities. The soul is also active, and is thus an author of action. The Jinas have declared three types of such activity. From the absolutist perspective, realising its own self, it is the cause of its own self. From the perspective known as Anupacharit (that which can come into experience, with respect to a specific relationship) Convention (Vyavahaar), that soul is the author of physical (dravya) karma. By the perspective known as Upcharit Convention, it is the author of homes, towns and so on.
Trijun pad: ‘Aatmaa kartaa chhe. Sarva padaarth arthakriyaasampanna chhe. Kain ne kain parinaamkriyaa sahit ja sarva padaarth jovaamaan ave chhe. Aatmaa pan kriyaasampanna chhe. Kriyaasampanna chhe, maate kartaa chhe. E kartaapanun trividha shree Jine vivechyun chhe; paramaarththee svabhaavparinatie nijsvaroopno kartaa chhe. Anupcharit (anubhavmaan aavvaa yogya, vishesh sambandh saheet) vyavahaarthee te aatmaa dravya karmano kartaa chhe. Upachaarthee ghar, nagar aadino kartaa chhe.
(Note: These two perspectives have some formal technical definitions. The first is technically known as Anupacharit Asadbhut Vyavahaarnay, which takes as it subject the relationship between two objects which are distinct yet associated by a specific relationship. While the soul and body are known to be totally distinct, it is from this perspective that the soul describes the body as itself, by taking into account that they occupy the same space, which is their specific relationship. The same is true for the physical (dravya) karma accruing to the soul.
The second perspective is technically known as Upacharit Asadbhut Vyavahaarnay. This perspective describes two totally distinct objects as being one: When the soul places a sense of possessive identification, or its stamp of "me-and-mine”, on an object such as a horse, an elephant, or a home, all items which are totally distinct in nature from it.
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Even though these translations appear to make the text accessible in English, it's true meaning can only be understood directly from a self-realised True Guru.)
