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Soul Science: Samayasara by Jain Acārya Kundakunda
वे कर्म बद्धं स्पृष्टं चेति व्यवहारनयभणितम् । शुद्ध यस्य तु जीवे अबद्धस्पृष्टं भवति कर्म ॥141|| कर्म बद्धमबद्धं जीवे एवं तु जानीहि नयपक्षम् । पक्षातिक्रांतः पुनर्भण्यते यः स समयसारः ।। 142।।
137
From the relative point of view, Karma are bonded with a [mundane] Jiva, and Karma touch the Jiva. But from the real point of view neither Karma are bonded with the Jīva, nor Karma touch the Jīva. [141]
"Karma are bonded with a [mundane] Jīva," is to be understood from one point of view. "Karma are not bonded with a [mundane] Jiva," is to be understood from another point of view. But whatever is said (experienced) after transcending these points of view is Samayasara (the soul in its essence). [142]
Annotation
In stanzas 132 to 136, it has been explained that for the Bhāva of attachment (Raga) etc., the material Karma is instrumental cause but the substantive or Upādāna cause is Jiva itself. To clarify this concept further, Acārya Kundakunda wrote next four stanzas (Gāthā 137 to 140). These stanzas are helpful in understanding the fact that Jiva and Karma have independent existence even when they are together. They do not act as a combination. The Bhāva of attachment (Rīga) etc., happen to Jīva only, not to material Karma.
Earlier in Gāthā 83 and 84, it has been explained that Jiva can be considered as a doer of material Karma according to the relative point of view, but from the real point of view Jīva neither experiences material Karma nor can make any change in material Karma. Subsequently, this concept has been elaborated in various verses. After learning such concepts, a reader may ask:
(1) From the relative point of view we get some information, but from the real point of view we get different information which seems contradictory to former one. How to deal with such contradictions?
