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Chapter - 3
Samayasāru ahu sayameva hi pariņamudi kammabhāvena poggalam davvam. jīvo parināmayade kammam kammattamidi micchā..51
णियमा कम्मपरिणई कम्मं चिय होदि पोग्गलं दव्वं।
तह तं णाणावरणाइपरिणदं मुणसु तच्चेव॥५२॥ niyamā kammaparinaim kammam ciya hodi poggalam davvam.
taha tam nāņāvaraņāipariņadam munasu tacceva..52
(In these verses, the author critically examines the view of the Sāmkhya philosophy-)
(Jadi inain poggaladavvam jīve sayam na baddham) If [you believe that) the bondage of this physical substance [karmic matter] with the soul, (kammabhāveņa sayam na pariņamadi) and its transformation into karma, are not the result of its own modification (tadā appariņāmi hodi) then (your belief] will render it to be immutable.
(Ya kammaiyavaggaņāsu kammabhāveņa apariņamamtīsu) or (if you believe that] karmic matter does not mutate to become dravya karma (samsārassa abhāvo passajjade) then (your belief] will ultimately lead to non-existence of the worldly state of the soul (vā samkhasamao) i.e., in other words [your belief] is identical with Sāmkhya philosophy.
(Jīvo poggaladavvaņi kammābhāvena pariņāmayade) Again if (you believe that] the soul is the causal substance for the modification of the karmic matter into kanna. (cedā kaham tu parināmayadi) in what way can the soul bring about the modification when (te sayamapriņamamte) the karmic substance itself is incapable of mutation?
(Aha) But again if you believe that (poggalam davvam sayameva hi kammabhāvena parinamadi) karmic substance is capable of being modified into karma (jīvo kammam kammattam pariņāmayade idi micchā) your insistence that the soul is causal agent for the mutation of the karmic matter into karma, is invalidated.
Hence, (niyamā kammapariņadam poggaladavvam kammam ciya hodi) according to the true law, karmic matter itself is the causal substance (being the substantive cause) for the production
-: 102:-
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