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CHAPTER X
191 चेयाउ पयडियटुं उप्पन्नइ विणस्सइ । पयडी वि चेययटुं उप्पन्नइ विणस्सइ ॥३१२॥ ceyāu payadiyathai uppajjai viņassai payadi vi ceyayațțhas uppajjai viņassai (312) चेतयिता तु प्रकृत्यर्थमुत्पद्यते विनश्यति । प्रकृतिरपि चेतकार्थमुत्पद्यते विनश्यति ॥३१२॥
312. The Self is born and dies because of the operation of karmic praksti. Similarly the karmic prakyti as conditioned by the Self appears and disappears.
एवं बंधो उ दुण्हंपि अण्णोण्णपच्चया हवे । अप्पणो पयडीए य संसारो तेण जायए ॥३१३।। evañ bamdho u dunhampi annonnapaccayā have appano payadie ya samsāro teņa jāyae (313) एवं बन्धस्तु द्वयोरपि अन्योन्यप्रत्यययोर्भवेत् ।
आत्मनः प्रकृतेश्च संसारस्तेन जायते ॥३१३॥
313. Thus the association of the two, the Self and karmic praksti is brought about by their mutual determination as the instrumental cause. Thus by them, samsāra or the cycle of births and deaths, is produced.
COMMENTARY Birth and death are the intrinsic characteristics of organic beings. An organic being which is subject to birth and death, has two different aspects of existence, bodily and mental. The physical body of the organism is constituted by physical molecules. The other aspect of the organic being, consciousness, which may be present in varying degrees of development, is entirely different from the matter of which its body is made. Hence this element of consciousness is postulated to be the characteristic of a different entity altogether. It is called jīva or Soul. Thus an organism in the empirical world is brought about by the combination of two different entities--matter and soul, inanimate and animate categories. How are these two brought together; and how is the behaviour of the organism to be explained? This is the crucial problem facing pyschology and metaphysics. Very often an easy solution is attempted by reducing the two categories as derived from the manifestation
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