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Soul Science : Samayasāra by Jain Ācārya Kundakunda
यं करोति भावमात्मा कर्ता स भवति तस्य भावस्य । कर्मत्वं परिणमते तस्मिन् स्वयं पुद्गलं द्रव्यम् ।।91।।
There are three forms of the Upayoga associated with Moha. These are false belief, ignorance, and vowlessness. It is to be understood that these three exist from the beginning-less time.[89]
By nature Upayoga is pure and flawless but (from the beginningless time) it has three [impure) forms. Whatever Bhāva is done by the Upayoga, it (Upayoga) becomes the doer of that Bhāva. [90]
Whatever Bhāva is done by the soul, the soul becomes the doer of that Bhāva, and due to this (instrumental cause] the matter transforms of its own into Kārmika form. [91]
Annotation
In Gāthā 88, it has been described that the soul-type false belief, ignorance, and vowlessness are Upayoga of soul. For further clarification, here in stanza 89, Ācārya qualifies such Upayoga as the Upayoga associated with Moha. This indicates that there is a possibility of the Upayoga without Moha, and in stanza 90, we see the description of Upayoga without Moha. A question now arises: when did the Upayoga without Moha transformed into the Upayoga with Moha? This stanza answers this question. It says that there does not exist any starting time of such transformation. The Upayoga was with Moha from the beginningless time. One can also say that false belief, ignorance, and vowlessness have existed in every soul from the beginningless time. It may be added that in case of most o the living beings, Moha is still associated with their souls, and there are many souls (e.g., Arahanta and Siddha) who are free from Moha.
From Gathā 90, we learn that the three forms of Upayoga (false belief, ignorance, and vowlessness) with Moha are due to the ability of the soul or Upayoga. The Upayoga is the doer of such Bhāva with Moha. Further, Gāthā 91 shows that for the transformation of matter into the Kārmika form the matter is the
