Samayasara

Author(s): Kundkundacharya, J L Jaini
Publisher: ZZZ Unknown

Page 69

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THE SACRED BOOKS OF THE JAINAS.
feeling which fills him in the state of self-realisation. Thus he does not identify himself with the Karmas, and is absorbed in the nature of his soul, altogether unaffected by Karmas.
पवि परिणमदि ए गिलदि उप्पज्जदि ण परदव्व पज्जाए। पुग्गलदव्वं पि तहा परिणमदि सएहिं भावहिं॥८५॥ नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्यायेण । पुद्गलद्रव्यमपि तथा परिणमति स्वकैर्भावः ॥५॥
85. Similarly matter-substance also is shaped into its own modifications, (it) neither modifies, nor assimilates · nor is transferred into the forms of other substance.
Commentary. Just as from eternity a soul is bound with Karmic matter, and binds fresh Karmas, and reaps the fruits thereof, without however itself becoming matter, or something other than what it really is ; so matter though externally bound with soul, and always changing into new Karmas by the mundane souls' vibrations and passions forms the souls' bodies, etc., yet it never becomes other than itself, i.e., mere lifeless, unconscious matter. Matter can never modify into soul, nor the vice versa. The Jain doctrine does not subscribe to the view that all matter and soul etc., have their origin in one Great Soul or Creator, or that the soul has no real separate existence, and that all its conscious activities are due to modifications of lifeless matter only. According to Jainism, both soul and matter are real. Each one of the infinite number of souls, ever existing in the universe, is a distinct entity with its own separate existence and destiny, according to its own actions and spiritual progress. The eternal union of soul and matter or the bondage of soul by Karmic matter means mundane existence; their separation, libera. tion. Nothing is annihilated : neither matter, nor soul: both are eternal in their nature and attributes.
जीवपरिणामहेदुं कम्मत्तं पुग्गला परिणमंति। पुग्गलकम्मणिमित्तं तहेव जीवो वि परिणमदि॥८६॥ जीवपरिणामहेतुं कर्मत्वं पुद्गलाः परिणमंति। पुद्गलकर्मनिमित्तं तथैव जीवोऽपि परिणमति ॥८६॥