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SAMAYASARA.
87
Karmic bondage, a wrong-believing person takes that impure thought activity to be his own action. He identifies himself with that which is really an effect of Karmas. Thus owing to wrong belief he does not know the true fact. A right believer free from the effects of wrong-belief Karma but modifying in other impure thought-activities due to partial vow, or total vow, or perfect right conduct, prevents passions and minor passions, knows that his soul really is not the doer of them. They are not his own pure conscious activities. His nature is to know only, and not to be vowless, or passionful. Had there not been operation of passions, his soul's conscious-activity would not have been subjected to such impure modifications. Therefore a right knower does not bind Karmas leading to long cycles of births and rebirths. He binds such weak Karmas which will not hinder the progress of soul-advancement.
जीवस्सदु कम्मेण य सह परिणामा दु होति रागादी। एवं जीवो कम्मं च दोवि रागादिमावण्णा ॥ १४५॥ जीवस्य तु कर्मणा च सह परिणामाः खलु भवंति रागादयः। एवं जीवः कर्म च द्वे अपि रागादित्वमापन्ने ।। १४५ ॥
145. And if attachment and other thought-activities are produced in the soul (by its working) along with Karmic matter (i. e. by both soul and matter being primary causes); then soul and Karmic matter both would become attachment, etc.
Commentary.
Soul and matter jointly cannot be the primary cause of impurethought activities of soul, for in that case Karmic matter will also become conscious. This is impossible. The primary cause of thought-activities is the soul itself, Karmic matter is the auxiliary cause. This statement is here made from the impure real point of view. From real point of view soul is not the primary cause of any impurity at all.
एकस्स दु परिणामा जायदि जीवस्स रागमादीहिं। ता कम्मोदयहेदू हि विणा जीवस्स परिणामो॥ १४६॥ एकस्य तु परिणामो जायते जीवस्य रागादिभिः। तत्कर्मोदयहेतुभिर्विना जीवस्य परिणामः ॥ १४६ ॥
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