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Samuyusāra
Chapter - 3
karma cannot produce psychic attributes of the jīva; (du) however, (annonnanimitteņa donham pi parināmam jāna) know that both serve each other as external causes for mutation.
(Edena kāranena du) That is why (ādā) the soul (kattā sugena bhāveņa) is the producer only of its own attributes (du) but (poggalakammakadūnam na kattā savvabhāvānam) is not the producer of all mutations of material karma. Annotations :
In these verses Ācārya Kundakunda proceeds with the discussion of psycho-physical relationship which was initiated in the preceding ones. The key word in these verses, which lays the foundation of the Jain theory of psycho-physical relations, is the external or auxiliary cause (nimitta kärana). The author makes use of the distinction between the two causal agencies or conditions necessary for mutation or change : (i) Substantial or intrinsic cause (upādūnakārana) (ii) external or auxiliary cause (nimitta kāruna).
Both soul and karmic matter have to undergo change because both are subject to mutation (pariņāma) according to the Jain mutation view. To bring about a change, however, two types of causal agencies are needed as stated above, now, soul and karma are two different substances, and each of them is capable of being the substantial cause only of its own modes/mutation but not of the other. But their extremely close proximity (in an organism) with each other makes them serve each other as an external cause (nimitta kāraṇa). Thus the position of their relationship may be stated somewhat like this: In an organism a series of changes occur in the karma śarīra succeeding one another (in accord with the laws of the doctrine of karma) and every change is determined by a karmic antecedent. Simultaneously a series of psychic changes also occur in the soul (controlled by the same doctrine) and every change is determined by a psychic antecedent. Now in these occurrences, the psychic nature of the soul itself is the direct and immediate cause of the series of the psychic states, such as attachment, anger, etc., but the external cause of these states is the states (such as fruition etc.) of karma with which it is associated. The karma referred to here is dravya karma or karma-śarīra which is distinctly material and not bhāva karma. Dravya karma, as we know, is composed of
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