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CHAPTER III
IOS
जीवस्य तु कर्मणा च सह परिणामा खलु भवन्ति रागादय । एव जीव कर्म च द्वे अपि रागादित्वमापन्ने ॥१३७॥ एकस्स दु परिणामो जायदि जीवस्स रागमादीहि ।
ता कम्मोदयहेदूहि विणा जीवस्स परिणामो ॥१३८॥ Ekassa du parinamo jayadı pivassa ragamadıhım Ta kammodaya hedu hi vina jivassa parinamo (138)
एकस्य तु परिणामो जायते जीवस्य रागादिभि ।।
तत्कर्मोदयहेतुभिर्विना जीवस्य परिणाम ॥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 kar mic materials must be able to manifest into impure forms of psychic modes such as attachment
COMMENTARY
In the first case when both Jiva and karma co-operate to produce the psychic mode of attachment, both operating as upādāna kārana, 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 chetana entity which is untrue If in order 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 form the tendency to produce impure psychic modifications, there can be no such thing called pure Self. This means complete denial of the possibility of moksha
जइ जीवेण सह च्चिय पोग्गलदव्वस्स कम्मपरिणामो। एव पोग्गलजीवा हु दोवि कम्मत्तमावण्णा ॥१३९॥
