Samayasara

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

Page 74

SAMAYASARA.
जह्मा दु अत्तभावं पोग्गलभावं च दोवि कुव्वंति ॥ तेरा दुमिच्छादिट्ठी दोकिरियावादियो होति ॥ ६२ ॥ यस्मात्त्वात्मभावं पुद्गलभावं च द्वावपि कुर्वति । तेन तु मिथ्यादृष्टयो द्विक्रियावादिनो भवति ॥ ६२ ॥
92. Because thus (they ) hold both soul and matternatures (to be caused by the same); therefore the followers of the double doctrine are wrong believers.
Commentary.
They who hold the view that conscious soul is the root cause of both the conscious and unconscious material modifications are wrong-believers. Their opinion means identification of soul with matter. They do not recognise the essential, eternal, and ineradicable distinction of soul from non-soul, i.e., from matter. They are closely in touch with material things and material consequences. They cannot see that these worldly things are material, born of matter and can in no way be caused by the soul, which is conscious, non-matter.
पोग्गलकम्मणिमित्तं जह यदा कुणदि अप्पणो भावं । पोग्गलकम्मणिमित्तं तह वेददि अप्पण भावं ॥ ६३ ॥ पुद्गलकर्मनिमित्तं यथात्मा करोति आत्मनः भावं । पुद्गलकर्मनिमित्तं तथा वेदयति आत्मनो भाषं ॥
६३ ॥
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93. As the soul produces its own ( impure) thoughtactivity by the auxiliary cause of material Karmas, similarly it enjoys its own (impure) thought-activity by the help of material Karmas.
Commentary.
Here the author points out the correct view that when material Karmas, such as deluding, knowledge-obscuring, conationobscuring, obstructive Karmas produce their effects, the thought activities of a mundane soul are of themselves impure, as born of ignorance, wrong belief, passions, etc. When pleasure-feeling Karmas make possible the company of agreeable objects, the being effected in attachment to them by operation of deluding Karmas,