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CHAPTER III
103
बीवस्य तु कर्मणा च सह परिणामाः खलु.भवन्ति रागादयः । एवं जीवः कर्म च द्वे अपि रागादित्वमापन्ने ॥१३७॥ एकस्स दु परिणामो जायदि जीवस्स रागमादीहिं ।
ता कम्मोदयहेदूहि विणा जीवस्स परिणामो ॥१३८॥ ekassa du pariņāmo jāyadi jīvassa rāgamādihim ta kammodayheduhi viņā jīvassa pariņāmo (138)
एकस्य तु परिणामो जायते बीवस्य रागादिभिः । तत्कर्मोदयहेतुभिविना जीवस्य परिणामः ॥१३८॥
137 and 138, If attachment and other emotions are really produced by the Self and the karmas co-operating together as upādāna causal conditions, then both the Self and the karmic matter will be able to appear in the form of the psychic mode of attachment. If the Self manifesting by himself is capable of producing attachment and other psychic modifications, then it must follow that even the pure Self without the influence of karmic materials must be able to manifest into impure forms of psychic modes such as attachment.
COMMENTARY In the first case when both jīva and karma co-operate to produce the psychic mode of attachment, both operating as upādāna kāraņa, then according to the principle of the identity of cause and effect, even karmic matter which cooperates with jiva must be assumed to be psychical in nature, because the result produced, attachment, is psychical. Thus matter will become a cetana entity which is untrue. If in erder to get over this difficulty, the Self is assumed to produce the psychic modifications of an impure nature without any alien influence, then this tendency must be present even in the pure Self. That is. since the nature of the Self contains in a latent from the tendency to produce impure psychic modifications. there can be no such thing called pure Self. This means complete denial of the possibility of moksa.
जइ जीवेण सह चिय पोग्गलदव्वस्स कम्मपरिणामो । एवं पोग्गलजीवा हु दोवि कम्मत्तमावण्णा ॥१३६॥ jai jīveņa sahacciya paggaladavassa kammapariņāmo evain paggalajīvā hu dovi kammattamävaņņā (139)
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