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SAMAYASĀRA
Karoti implies the shaping of these types in different intensity:
Badhnāti implies determining the duration of bondage and their capacity to produce pleasure-pain experience.
Pariņāmayti implies modifications in their nature on account of which they may appear and produce effects or get withered after having produced the results.
Gịhņāti implies the process of attraction through which the karmic materials are assimilated so as to fill the whole of the Self. The Self himself being pure is not responsible for any of these operations and yet he is credited with these activities only from the practical point of view.
जह राया ववहारा दोसगुणुप्पादगो त्ति आलविदो ।
तह जीवो ववहारा दव्वगुणुप्पादगो भणिदो ॥१०८॥ jaha rāyā vavahārā dosagunuppādago tti alavido taha jīvo vavahārā dauvaguņuppadago bhaạido (108)
यथा राना व्यवहाराद्दोषगुणोत्पादक इत्यालपितः ।
तथा जीवो व्यवहाराद् द्रव्यगुणोत्पादको भणितः ॥१०८॥ 108. As a king is said to be, from the practical point of view, the producer of vice or virtue (in his subjects), so also from the practical point of view, the Self is said to be the producer of karmic material and their properties.
COMMENTARY Punya or pāpa, virtue or vice, are considered to be different material modifications of karmic matter. Though they correspond to the normal characteristics of the individual still they cannot be considered to be produced by the Self, since the Self being a cetana entity connot produce acetana karmic material forms. If he is spoken of as a causal agent it is only metaphorically true.
सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तारो।
मिच्छत्तं अविरमणं कसायजोगा य बोद्धव्वा ॥१०॥ samannapaccaya khalu cauro bhannamti bamdhakattāro micchattaṁ aviramaņaṁ kasāyajogā ya boddhavvā (109)
सामान्यप्रत्ययाः खलु चत्वारो भण्यन्ते बन्धकर्तारः । मिथ्यात्वमविरमणं कषाययोगौ च बोद्धव्याः ॥१०६॥
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