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Sumayusāra
Chapter - 3
jaha rāyā vavahārā dosagunanuppādago tti ālavido. taha jīvo vavahārā davvagunanuppādugo bhanido..40
(Uvuyāramettena bhannadi) Empirically and metaphorically only it can be said that (jīvena kummam kudam) the soul has produced karina (jīvamhi hedubhūde bamdhassa du parināmam passidūna) on seeing the bondage of various types of karma through extrinsic agency of the soul.
(Jodhehi juddhe kade rāyeņa kadumn) Just as, though in reality the war is fought by the armed forces, the king is at war' (tti logo jampade) is the popular saying, (tuha) similarly (nāņāvaraņādi jīvena kudai vavahāreņa) empirically (popularly] it may be said that the soul has produced knowledge-obscuring karma and the like.
(Ādā) The soul (uppūdedi) brings into existence, (karedi ya produces, (bamdhadi) is in bondage with, (pariņāmaedi) determines the modification of, (ya ginhadi) and assimilates (poggaladavvan) physical substance (vavahāranayassa vattavvam) can be (legitimately) stated from empirical aspect.
(Jahu) Just as (rāyā dosagunuppādago tti vavahārā ālavido) conventionally and metaphorically it can be said that the ruler (king) is the producer of merit or demerit in his subjects, (tuha) in the same way (līva) (to say that the soul (vavahārā davvagunuppādago bhanido) produces the substance and the qualities (of physical substance) is a metaphorical statement. Annotations :
The essence of the empirical aspect is that it deals with the modification i.e., the states only and leaves the substances aside and out of its purview while the transcendental aspect deals with the substance and leaves the states alone. We have already discussed the four subtypes of empirical (vyavahāra) point of view in the preceding verses. Here a simple analogy of the king-at-war clearly illustrates that the popular statement depicting the soul as the producer (kartā) of karma is asadbhuta as well as upacarita only.
Four Basic Causes of Bondage सामण्णपच्चया खलु चउरो भण्णंति बंधकत्तारो।
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