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Soul Science : Samayasāra by Jain Ācārya Kundakunda
117
According to the real point of view, these Pratyaya are nonsouls because these are due to effect of fruition of the bonded material Karma. If these Pratyaya lead to the bonding of Karma then let it be so; the soul does not endure (experience) the Karma. [111]
These (thirteen)Pratyaya named Guņasthāna lead to bonding. Therefore, a Jiva is not the doer of bonding of the Karma but Gunasthāna are the doer. [112]
Annotation
In the analogy given in Gātha 106, a soul has been compared with a king. Gāthā 106 says that a war is fought by soldiers but people say that it has been fought by the king. After hearing so much from the Acārya, a reader may be interested in knowing about the 'soldiers' in the analogy. One may ask, "OK, let us agree to the fact that the soul is not the doer of Karma. But we know that worldly souls are bonded with Karma. Therefore, we would like to know about the doer of such bonding. Who is the doer of such bonding?” For an answer of this question these stanzas would prove helpful.
In Gathā 109, we come across a technical word 'Pratyaya'. There are four kinds of Pratyaya: (a) Mithyātva, (b) Avirati, (c) Kaṣāya, and (d) Yoga. Mithyātva means a false belief or a false view of the Self and others. Avirati means vowlessness or an absence of the abstinence. Kaşāya means soul-soiling emotions and thoughts, and Yoga refers to mental, vocal and physical activities. Gāthā 109 says that these Pratyaya are responsible for bonding of Karma
In Gāthā 110, the four Pratyaya are further divided into 13 kinds: Gunasthāna 1 (Mithyādssti), Guņasthāna 2, ..., Guņasthāna 12, and Guņasthāna 13 (Sayogi Kevalī) (see explanation related to Gathā 55). In this list, Guņasthāna 14 has not been included because in Guņasthāna 14, neither of these four Pratyaya (Mithyātva, Avirati, Kaşāya, and Yoga ) exists.
Gathā 111 says that according to the real point of view, Pratyaya are non-souls (devoid of attributes of a soul) because
