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Chapter - 3
Samayasāra determined by the physical karmic matter and not by the soul, and therefore, the soul is not liable to be affected by them and does not have to enjoy or suffer the fruits of bondage. The Soul and the Condition of Bondage are not Identical जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो।
जीवस्साजीवस्स य एवमणण्णत्तमावण्णं॥४५॥ jahu jīvassa anannuvaogo koho vi taha jadi ananno. jīvassājīvassa ya evamaņaạnattamāvannam..45 एवमिह जो दु जीवो सो चेव दुणियमदो तहाजीवो।
अयमेयत्ते दोसो पच्चयणोकम्मकम्माणं ॥ ४६ ॥ āevamiha jo du jīvo so ceva du niyamado tahājīvo. ayameyatte doso paccayanokammakammānam.. 46
अह पुर्ण अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा। जह कोहो तह पच्चय कम्मं णोकम्ममवि अण्णं॥४७॥ aha puna anno koho annuvaogappago havadi cedā. jaha koho taha paccaya kammam ņokammamavi annam..47
(Jaha jīvassa anannuvaogo) Just as knowledge and intuition, the characteristic attributes of the soul, are identical with it (taha jadi koho vi ananno) if the anger is also believed to be identical with the soul, (evam jīvassajīvassa ya anannattam) then both the soul and the non-soul would become identical.
(Evam ca) If that happens to be the case (iha jo du jīva) in the whole universe whatever belongs to the psychical order of existence (so eva du ņiyamado tahā ajīvo) will also be identified with the physical order of existence. (paccaya-hokamma-kammānam eyatte) in the same way, condition of bondage, [dravya karma] physical body and kārmana body will also have to be believed to be fallaciously identical with the soul.
(Aha puna) But, again, [being afraid of the patent fallacy) (koho annuvaogappago cedā anna) if you consider anger to be different from the soul which is characterized by (upayoga) consciousness, (jaha koho taha paccaya kammam nokammamavi annam) then if anger is different from the soul so are the conditions of bondage (dravya karma), physical body and karmic body.
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