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Soul (Jiva) and non-soul (Ajiva)
Question: This description implies that a particular type of physical body is designed by Karma and not by Jīva. Whereas
a controls its destiny; a Jiva bonds specific Karma according to the deeds of oneself, and gets the fruits of such deeds. Then why should one give any credit to Karma?
Answer: A Jiva controls its destiny. This has been accepted in
the scriptures. Many stanzas (e.g., 46, 48, 56, 59, 60, and 67) imply that the bonding, truition, etc., are in the realm of the relative point of view. In addition to this, the following points are also worth noting: (1) By bringing Karma into picture in these stanzas, Ācārya
Kundakunda is indirectly indicating that nothing happens by chance, i.e., nothing is random. Every thing happens according to definite universal laws (e.g., Karma theory accounts for the happening with the living beings).
There is no lawlessness in this cosmos. (2) By emphasizing that the physical body is not Jīva or the
physical body is not of Jīva, Ācārya is showing the reality. He wants us to realize the difference between a real owner and a so-called-owner. If one's ownership appears to be
temporary then he cannot be a real owner. (3) As seen in Gātha 47-48, Ācārya Kundakunda wants us to
see the difference between a king and his kingdom. Specially, if the king recognizes everybody else in the kingdom as the king or a part of the king, but does not recognize himself as the king, then it becomes very
essential to explain the reality to such king. मोहणकम्मस्सुदया दु वण्णिया जे इमे गुणट्ठाणा। a che afa oftar ut foel4TGUIT STIT |16811 Mohaņakammasudayā du vaạniyā je ime guņathāņā. Te kaha havanti jīvā je ņiccamacedaņā utta. ||68|| मोहनकर्मण उदयात्तु वर्णितानि यानीमानि गुणस्थानानि । After saft fat if CHHIRT 116811
