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SAMAYASARA.
109
हेदू चदुवियप्पो अट्टवियप्पस्स कारणं होदि। तेसि पिय रागादी तेसिमभावेण वझति ॥ १८५॥ हेतुश्चतुर्विकल्पः, अष्टविकल्पस्य कारणं भवति । तेषामपि च रागादयस्तेषामभावे न बध्यते ॥ १८५॥
185. The four-fold cause (of bondage) becomes the cause of eight kinds of karmic bondage. And love, etc., also, (are the causes) of their (bondage). In their absence (Karmas) are not bound.
Commentary.
Really Karmas attract Karmas, if impure thought activity of the soul is present as an auxiliary cause of new bondage ; but if the soul is not affected by thought-activity due to operation of wrong belief and other Karmas no fresh bondage will happen. The right believer has suppressed their operation, and they cannot disturb the thought-activity of his soul.
जह पुरिसेणाहारो गहिदो परिणमदि सो अणेयविहं । मंसवसारुहिरादी भावे उदरग्गिसंजुत्तो॥१८६॥ यथा पुरुषेणाहारो गृहीतः परिणमति सोऽनेकविधम् । मांसवसारुधिरादीन् भावान्, उदराग्निसंयुक्तः ॥ १८६ ॥ तह णाणिस्त पुवं जे बद्धा पञ्चया बहुवियप्पं ।
वज्झते कम्मं ते णयपरिहीणा दु ते जीवा ॥ १८७॥ .तथा ज्ञानिनस्तु पूर्व बद्धा ये प्रत्यया बहुविकल्पम् । बध्नति कर्म ते नयपरिहीनास्तु ते जीवाः ॥ १८७॥
186-187. As the food taken by a man is modified in many ways, in the form of flesh, nerves, blood, etc., by reason of the digestive heat (of the human system). So in the knower also, those Karmas which are bound from before, bind many kinds of Karmas. Such souls (which are thus bound) are bereft of the (pure) view-point.
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