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Karetr implies the shaping of these types in different intensity
Bandhnatı implies determining the duration of bondage and their capacity to produce pleasure-pain experience
Parinamayetı implies modifications in their nature on account of which they may appear and produce effects or get withered after having produced the results
Gribnatr implies the process of attraction through which the karmic materials are assimilated so as to fill the whole of the Self The Self himself being pure is not responsible for any of these operations and yet he is credited with these activities only from the practical point of view
जह राया ववहारा दोसगुणुप्पादगो त्ति आलविदो।
तह जीवो ववहारा दव्वगुणप्पादगो भणिदो ॥१०८॥ Jaha raya vavahara desagunuppadagotti alavido Taha jivo vavahara davvagunuppada ago bhanido (108)
यथा राजा व्यवहाराहोषगुणोत्पादक इत्यालपित ।
तथा जीवो व्यवहाराद् द्रव्यगुणोत्पादको भणित ॥१०८॥ 108 As a king is said to be, from the practical point of view, the producer of vice or virtue (in his subjects), so also from the practical point of view, the Self is said to be the producer of karmic materials and their properties
COMMENTARY Punya or papa, virtue or vice, are considered to be different material modifications of karmic matter Though they correspond to the normal characteristics of the individual still they cannot be considered to be produced by the Self, since the Self being a chetana entity cannot produce achetana karmic material forms If he is spoken of as a causal agent it is only metaphorically true
सामण्णपच्चया खलु चउरो भण्णति बधकत्तारो।
मिच्छत्त अविरमण कसायजोगा य बोद्धव्वा ॥१०९॥ Samannapachya khalu chavuro bhannanti bandhakattaro Michchattam aviramanam kasayajoga ya boddhawa (109)
सामान्यप्रत्यया खलु चत्वारो भण्यन्ते बन्धक र । मिथ्यात्वमविरमण कषाययोगौ च बोद्धव्या ॥१०९॥
