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CHAPTER V
हेतुश्चतुर्विकल्पः अष्टविकल्पस्य कारणं भवति ।
तेषामपि च रागादयस्तेषामभावे न बध्यन्ते ॥ १७८ ॥
178. The four primary karmic conditions are said to be the cause of eight karmas such as jñānāvaraniya. To these karmas conditions the psychic states such as desire, etc. form the cause. When these psychic states are absent, the karmic material conditions cannot bind the Self,
जह पुरिसेणाहारो गहिदो परिणमदि सो भणेयविहं । सवसारुहिरादीभावे उदरग्गिसंजुत्तो ॥ १७६ ॥
jaha purisenaharo gahido parinamadi so aneyaviham mamsavasaruhiradi bhave udaraggisamjutto (179)
यथा पुरुषेणाहारो गृहीतः परिणमदि सोऽनेकविधम् । मांसवसारुधिरादीन् भावान्, उदराग्निसंयुक्तः ॥ १७९ ॥ तह णाणिस्स दु पुष्वं जे बद्धा पच्चया बहुवियप्पं ।
भंते कम्मं ते णयपरिहीणा दु ते जीबा ॥ १८० ॥ taha ṇāņissa du puvvam je baddhā paccaya bahuviyappaṁ vajjhamte kammam te nayaparihiņa du te jive (180)
तथा ज्ञानिनस्तु पूर्व ये बद्धाः प्रत्यया बहुविकल्पम् । बध्नन्ति कर्म ते नयपरिहीनास्तु ते जीवाः ॥ १८० ॥
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179 and 180. Just as food eaten by a person in association with gastric heat (digestive and assimilative function) is trans formed into various kinds such as flesh, fat, blood, etc., so also in the case of the Self, the previously bound karmic condition (though of uniform material type in the beginning) get transformed into various karmic modifications at the time of bondage. This is true in the case of Self devoid of the pure point of view.
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Thus it is pointed out that the giving up of the pure point of view or suddhanaya causes asrava or karmic inflow, whereas the adoption of it causes nir-asrava, the cessation of the inflow.
Thus ends the chapter on äsrava. Thus asrava quits the stage.
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