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(312)
(313)
चेयाउ पयडियट्ठ उप्पज्जइ विणस्सइ ।
पयडी वि चेययट्ठ उप्पज्जइ विणस्सइ ॥३१२॥ Cheyā yu payadhiyattam uppajjayı vinassayı Payadhivi cheyayattam uppajjayı vinassayı
चेतयिता तु प्रकृत्यर्थमुत्पद्यते विनश्यति ।
प्रकृतिरपि चेतकार्थमुत्पद्यते विनश्यति ॥३१२॥ 312 The Self is born and dies because of the operation of karmic prakritz Similarly the karmic prakritz as conditioned by the Self appears and disappears
एव बधो उ दुण्हपि अण्णोण्णपच्चया हवे ।
अप्पणो पयडीए य ससारो तेण जायए ॥३१३।। Evam bandho vu dunhampi annonna pajjayā hive Appano payadhı cya samsāro tena jāyaye
एव बन्धस्तु द्वयोरपि अन्योन्यप्रत्यययो भवेत् ।
आत्मन प्रकृतेश्च ससारस्तेन जायते ॥३१३॥ 313 Thus the association of the two, the Self and karmic prakriti is brought about by their mutual determination as the instrumental cause Thus by them, samsāra or the cycle of births and deaths, is produced
COMMENTARY Birth and death are the intrinsic characteristics of organic beings An organic being which is subject to birth and death, has two different aspects of existence, bodily and mental The physical body of the organism is constituted by physical molecules The other aspect of the organic being, consciousness, which may be present in varying degrees of development, is entirely different from the matter of which its body is made Hence this element of consciousness is postulated to be the cha1acteristic of a different entity altogether. It is called Jiva vir Soul Thus an organism in the empirical world is brought about by the combination of two different entities-matter and soul, inanimate and animate categories How are these two brought together, and how is the behaviour of the organism to be explained? This is the crucial problem facing psychology and meta
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