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SAMAYSARA
एदेण कारणेण दु कत्ता आदा सएण भावेण ।
पोग्गलकम्मकदाण ण दू कत्ता सव्वभावाण ।।८२।। Edena kāranena du katta āda sayena bhāvena Poggala kamma kadānam na du katta savvabhāvānam (82) एतेन कारणेन तु कर्ता आत्मा स्वकेन भावेन ।
पुद्गलकर्मकृताना न तु कर्ता सर्वभावानाम् ॥८२।। 82 For this very reason the Self is the substantial cause of his own modifications (both pure and impure), but is not the substantial cause of any of the modifications of karmic matter
COMMENTAẤY As the modifications of jīva operate as the instrumental cause, material particles get modified as karmic molecules Similarly when the material particles operate as instrumental cause, jiva undergoes modifications Thus the modifications of jiva and the modifications of matter indirectly condition each other The relation between the two groups cannot be interpreted as a sort of causal identity that holds good between an immanent cause and its corresponding effect Hence the relation between the two groups of modifications is not one of karta and karma, agent and action, for instrumental capse is quite different from substantive cause Just as clay is the cause of a pot and cannot be the cause of a cloth, so jīva is the causal agent of all his modifications and matter is the causal agent of all its modifications
Next it is pointed out that from the real point of view the Self is the karta (agent) producing its own modifications and bhoketa (enjoyer) of its own states
णिच्छयणयस्स एव आदा अप्पाणमेव हि करेदि ।
वेदयदि पुणो त चेव जाण अत्ता दु अत्ताण ॥८३॥ Nichchayanayassa, evam āda appanameva hi karedu Vedayadı puno tam cheva jāna atta du attanam (83)
निश्चयनयस्यैवमात्मात्मानमेव हि करोति । वेदयते पुनस्त चैव जानीहि आत्मा त्वात्मानाम् ।।८३॥
