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Samayasāra
Chapter - 3
ekkassa du parināmo poggaladavvassa kammabhāvena.
tā jīvabhāvahedūhi viņā kammassa pariņāmo..72
(Jīvvassa du kammena ya saha rāgādi parināmā du homti) If the psychic states such as attachment and the like are identical with the physical states of karmic matter (evam jīvo kammam ca do vi rāgādimāvaņņā) then both-the soul as well as karmic matter-are said to assume the states of attachment and the like.
(Du) However (rāgamādihim pariņāmo ekassa jīvassa jāyadi) such psychological distortions as attachment and the like are exclusively psychic [belong to the soul] (tā) that is why (kammodayaheduhi viņā) quite distinct from the auxiliary causal potency of the fruition of karma (jīvassa pariņāmo) they are produced by and belong to the soul.
(Jadi jīveņa sahacciya poggaladavvassa kammapariņāmo) (Conversely) If both psychic states of jīva and (eight type of) karma being the states of karmic matter, are believed to be identical (evam poggalājīva hů do vi kammattamāvannnā) then both jīva and karmic matter would be deemed to have become karma.
(Du) However (kammabhāveņa påriņāmo) the states of eight type of karma (ekassa poggaladavvassa) are exclusively physical/ material (tā) and that is why (jīvabhāvaheduhi viņā) apart from the auxiliary potency of the psychic states (kammassa pariņāmo) they are produced by and belong to karmic matter. Annotations (on 3.67-3.72):
The problem of relation of the soul and matter (jīva and karma) occupies a very important place in metaphysical thinking of various Indian philosophical systems. We had occasion to record, briefly, the position of Sāņkhya system in previous verses. We had seen that system believes in absolute immutability of purusa (which is equivalent to soul) but concedes the reality of the corrupt worldly existence. The world processes and states belong to praksti (which is equivalent to karmic matter). In other words puruṣa is involved in the evils of the world which does not belong to it. The worldly existence is a state of bondage and as such presupposes fall of purușa but Sāmkhya system is not prepared to admit any change in the being of the puruşa because of its absolute immutability. Jains, on
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