________________
76
SAMAYASARA
is no such common substance called Karma capable of producing the two kinds of Karmic effect. As a matter of fact dravya Karma has matter as its upadana cause, and bhava Karma has the Self as the upadana cause. Hence the two K armas have two different causes. Hence this doctrine of Karma is distinct from the dvikriyavada.
In relation to the duality of Karma the author explains next what is related to jīva and what is related to ajiva.
पोग्गलकम्म मिच्छ जोगो अविरदि अण्णाणमज्जीवं ।
उवओगो अण्णाणं अविरदि मिच्छं च जीवो दु ॥८॥ poggalakammai micchum jogo aviradi anņāṇamajjivan uvaogo annāņai aviradi micchar ca jivo du (88)
पुद्गलकर्म मिथ्यात्वं योगोऽविरतिरज्ञानमजीवः ।
उपयोगोऽज्ञानमविरतिमिथ्यात्वं च जोवस्तु ॥८८॥ 88. Being of the nature of Karmic matter, erroneous faith, yoga (of thought, word and deed), non-discipline, and nescience, pertain to ajiva-non-soul. Being of the nature of Self (upayoga) nescience, non-discipline, erroneous faith, pertain to soul.
COMMENTARY Because of this two-fold aspect of the Karmas, each must be called by different names, jiva-mithyātva when the bhava aspect is emphasised, and the ajīva-mithyatva when the drawya aspect is emphasised. Similarly such different names are to be applied to the rest of the modes from the different aspects.
उपभोगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स । मिच्छत्तं अण्णाणं अविरदि भावो य णादव्वो ।।८९॥ uvaogassa anai pariņāmā tinni mohajuttassa micchattam aņņāņam aviradi bhavo ya ņādavvo (89)
उपयोगस्यानादयः परिणामास्त्रयो मोहयुक्तस्य ।
मिथ्यात्वमज्ञानमविरतिभावश्च ज्ञातव्यः ।।८९।। 89. The Self of the nature of upayoga (pure thought and perception) associated with delusion from beginningless eternity undergoes three different kinds of (corrupt) modifications. Let it be understood that these three are wrong faith, wrong knowledge, and wrong conduct.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
