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SAMAYASARA,
183
Commentary.
Neither any personal God nor any goul can create any other soul or non-soul. A soul is neither the primary nor the auxiliary cause of any action in another substance, from the real point of view. It is full of consciousness, without any motive or desire for any foreign activity whatsoever. A different belief is perversity.
केहिं चिदु पज्जयहिं विणस्तदे णेत्र केहिं चिदु जीवो। जमा तह्मा कुम्वदि सो वा भएणो व णेयंतो ॥३४६ ॥ कैश्चित्पर्यायैर्विनश्यति नैव कैश्चित्तु जीवः । यस्मात्तस्मात्करोति स वा अन्यो वा नैकान्तः ॥ ३४६ ।।
349. It is from the point of view of some modifications and not from others that the soul is destroyed. Therefore there is no Ekanta, one-sided view, that one soul acts, and not another.
Commentary. The soul is both eternal and temporary. A substance is eternal, when viewed from the point of change of condition from a human to a celestial being, it may be called changing.
केहिं चिदु पज्जयेहिं विणस्तदेणेव केहिंचिदु जीवो। जह्मा तह्मा वेददि सोवा भएणो व यंतो ॥ ३५० ॥ कैश्चित्पर्यायैर्विनश्यति नैव कैश्चित्तु जीवः । यस्मात्तस्माद्वेदयति स वा अन्यो वा नैकान्तः ॥ ३५० ॥
350. It is from the view-point of some modifications and not from others that the soul is destroyed. Therefore the same soul enjoys (the fruit of Karmas) or another (enjoys) there is no Ekánta, one-sided view, that one soul feels and not another.
Commentary. Every substance has the capacity of rise, decay, and permanence. So has the soul. Take the case of a soul transformed from the life of a man to that of a celestial. From the substantive point
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