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76
SAMAYASARA
is no such common substance called Karma capable of producing the two kinds of Karmic effect. As a matter of fact dravya Karma has matter as its upādāna cause, and bhāva Karma has the Self as the upadana cause. Hence the two Karmas have two different causes. Hence this doctrine of Karma is distinct from the dvikriyāvāda.
In relation to the duality of Karma the author explains next what is related to jiva and what is related to ajiva.
पोग्गलकम्मं मिच्छं जोगो अविरदि अण्णाणमज्जीवं । उवओगो अण्णाणं अविरदि मिच्छं च जीवो दु ॥ ८८ ॥ poggalakammam miccham jogo aviradi aṇṇāṇamajjīvaṁ uvaogo anṇāņam aviradi miccham ca jīvo du (88) पुद्गलकर्म मिथ्यात्वं योगोऽविरतिरज्ञानमनीवः । उपयोगोऽज्ञानमविरति मिथ्यात्वं च जीवस्तु ॥८८॥
88. Being of the nature of Karmic matter, erroneous faith, yoga (of thought, word and deed), non-discipline, and nescience, pertain to ajiva-non-soul. Being of the nature of Self (upayoga) nescience, non-discipline, erroneous faith, pertain to soul.
COMMENTARY
Because of this two-fold aspect of the Karmas, each must be ⚫ called by different names, jiva-mithyatoa when the bhava aspect is emphasised, and the ajiva-mithyatua when the dragya aspect is emphasised. Similarly such different names are to be applied to the rest of the modes from the different aspects.
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उवओोगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स ।
मिच्छत्तं अण्णाणं अविरदि भावो य णादव्वो ॥ ८९ ॥
uvaogassa anai parināmā tinni mohajuttassa micchattam anṇānam aviradi bhavo ya nadavvo (89)
उपयोगस्यानादयः परिणामास्त्रयो मोहयुक्तस्य ।
मिथ्यात्वमज्ञानमविरतिभावश्च ज्ञातव्यः ॥ ८९ ॥
89. The Self of the nature of upayoga (pure thought and perception) associated with delusion from beginningless eternity undergoes three different kinds of (corrupt) modifications. Let it be understood that these three are wrong faith, wrong knowledge, and wrong conduct.
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