Samayasara

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

Page 90

SAMAYASARA.
also as a pure soul. It sees every substance as separate from the other.
गुणसरिणदा दु एदे कम्मं कुवंति पञ्चया जमा । तह्माजीवो कत्ता गुणा य कुवति कम्माणि ॥ ११६ ॥ गुणसंज्ञितास्तु एते कर्म कुर्वति प्रत्यया यस्मात् । तस्माज्जीवो कर्ता गुणाश्च कुर्वति कर्माणि ॥ ११६ ।।
119. Because these spiritual stages, (the real) causes (of bondage), bind Karmas, therefore the soul (is) not the doer (of them really); but the spiritual stages cause the Karmas.
Commentary. In reality the soul is free from thought-activities which cause bondage of Karmas. The thirteen spiritual stages due to the effect of deluding and body-making Karmas are the chief causes for taking in and binding new Karmic matter. When hot water burns a person's hand, it is said that hot water has burnt him. But really speaking it is the heat of fire which has burnt him, not the water which is by nature cold. Similarly from the practical standpoint. it is said that mundane soul binds Karmic molecules ; but really it is impurity of Karmas in operation which cause the bondage of Karmas. Soul by its nature is neither doer of impure thoughtactivities nor of bondage of Karmas, It should be noted that in Tattvarth Sútra Shri Umaswámi has named five kinds of thought pertaining to soul in the first verse of the second chapter. Of them only operative thought activity is said to be an auxiliary cause of fresh bondage. Subsidential, destructive-subsidential and destruc
e thought-activities are all soul's own qualities produced by the
oval of the effect of Karmas. The natural thought-activity of soulness (Jivatva) is also soul's own nature.
जह जीवस्स अणएणुवमोगो कोहो वि तहं जदि भणएणो । जीवरसाजीवरस य एवमणएणत्तमावरणं ॥ १२०॥ यथा जीवस्यानन्य उपयोगः क्रोधोऽपि तथा यद्यनन्यः । जीवस्याजीवस्य चैवमनन्यत्वमापन्नम् ॥ १२० ॥