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SAMAYSARA
The same doctrine of durkriyāvāda is again condemned with reasons
जह्मा दु अत्तभाव पोग्गलभाव च दोवि कव्वति ।
तेण दु मिच्छादिटठी दोकिरियावादिणो होति ॥८६॥ Jamhadu attabhavam poggalabhavam eha dovı kuvvanti Tena du michchaditlhi dokiriyavadino hoti
(86) यस्मात्त्वात्मभाव पुद्गलभाव च द्वावपि कुवन्ति ।
तेन तु मिथ्यादृष्टयो द्विक्रियावादिनो भवन्ति ॥८६॥ 86 Because they make the modifications of Self as well as modifications of matter to be effects of the same identical atma 01 the Self (operating as upādana cause) the believers in that doctrine of causation (which derives the conflicting effects from the same source), are said to be of erroneous faith
Next the author describes the two-fold nature of karma I Dravya-karma of which material karmic particles form the upādana cause 2 Bhāva karma of which Self is the upadana
cause
मिच्छत्त पुण दुविह जीवमजीव तहेव अण्णाण ।
अविरदि जोगो मोहो कोहादीया इमे भावा ।।८७।। Michchattam puna duviham jivamajivam taheva annanam Aviradı gogo moho kohādıyā ime bhavā
(87) मिथ्यात्व पुनर्द्विविध जीवोऽजीवस्तथैवाज्ञान । __ अविरतिर्योगो मोह क्रोधाद्या इमे भावा ॥८७॥
87 Erroneous faith is of two kinds One pertaining to Jiva or Soul and the other pertaining to ajiva or non-soul Similarly the following modes are also of two kinds Nescience, non-discipline, yoga (of thought, word and deed) delusion, anger,
etc
COMMENTARY The doctrine of karma according to Jaina philosophy implies two different aspects The various modifications of karmic materials cloud the nature of the soul by getting entangled with it Consequently upon this karmic entanglement, the soul gets vitiated and thus manifests itself in various impure psychic
