Jethalal S. Zaveri
Prof. Muni Mahendra Kumar
jῑve ṇa sayaṃ baddhaṃ ṇa sayaṃ pariṇamadi kammabhāveṇa.
jadi poggaladavvamiṇaṃ appariṇāmῑ tadā hodi..48
kammaiyavaggaṇāsu ya apariṇamaṃtῑsu kammabhāveṇa.
samsārassa abhāvo pasajjade saṃkhasamao vā..49
jῑvo pariṇāmayade poggaladavvāṇi kaṃmabhāveṇa.
te samayapariṇamaṃte kahaṃ tu pariṇāmayadi cedā..50
aha sayatneva hi pariṇamadi kammabhāveṇa poggalaṃ davvaṃ.
jῑvo pariṇāmayade kammaṃ kammattamidi micchā..51
ṇiyamā kammapariṇaiṃ kammaṃ ciya hodi poggalaṃ davvaṃ.
taha taṃ ṇāṇāvaraṇāipariṇadaṃ muṇasu tacceva..52
(In these verses, the author critically examines the view of the Sāṃkhya philosophy-)
(Jadi iṇaṃ poggaladavvaṃ jῑve sayaṃ ṇa baddhaṃ) If [you believe that] the bondage of this physical substance [karmic matter] with the soul, (kammabhāveṇa sayaṃ ṇa pariṇamadi) and its transformation into karma, are not the result of its own modification (tadā appariṇāmῑ hodi) then [your belief] will render it to be immutable.
(Ya kammaiyavaggaṇāsu kammabhāveṇa apariṇamaṃtῑsu) or [if you believe that] karmic matter does not mutate to become dravya karma (saṃsārassa abhāvo passajjade) then [your belief] will ultimately lead to non-existence of the worldly state of the soul (vā saṃkhasamao) i.e., in other words [your belief] is identical with Sāṃkhya philosophy.
(Jῑvo poggaladavvaṇi kammābhāveṇa pariṇāmayade) Again if [you believe that] the soul is the causal substance for the modification of the karmic matter into karma, (cedā kahaṃ tu pariṇāmayadi) in what way can the soul bring about the modification when (te sayamapriṇamaṃte) the karmic substance itself is incapable of mutation?
(Aha) But again if you believe that (poggalaṃ davvaṃ sayameva hi kammabhāveṇa pariṇamadi) karmic substance is capable of being modified into karma (jῑvo kammaṃ kammattaṃ pariṇāmayade idi micchā) your insistence that the soul is causal agent for the mutation of the karmic matter into karma, is invalidated.
Hence, (niyamā kammapariṇadaṃ poggaladavvaṃ kammaṃ ciya hodi) according to the true law, karmic matter itself is the causal substance (being the substantive cause) for the production of karma (i.e., karma is the modification of karmic matter—an effect of the cause) (taha ṇāṇāvaraṇāipariṇadaṃ taṃ tacceva muṇasu) in the same way, know that the various types of karma such as knowledge—obscuring karma and others are nothing else but mutated states of the karmic substance.
