________________
108
The Doer (Kartā) and the deed (Karma)
instrumental cause for the making of a six, but the conditions of his body, mind, and ball are the instrumental cause for such a happening. Therefore, it is not always possible to repeat the same.
In the technical language of scriptures, one can say that specific states (Paryāya) of an entity (Dravya) become the instrumental cause for happening of an event, not the entity (Dravya). The logic is simple: if a Dravya is an instrumental cause (Nimitta) then such a task can happen every time by that Dravya
जे पोग्गलदव्वाणं परिणामा होंति णाणआवरणा। of anafa allot BIGT AT Huile at aala onuft 1110111
Je poggaladavvāņam pariņāmā homti ņāņaāvaraņā. Ņa karedi tāņi ādā jo jāņadi so havadi ņāņi.||101|| ये पुद्गलद्रव्याणां परिणामा भवंति ज्ञानावरणानि । Folf arc h ifa wafa 1110111
Iñānāvaraṇīya Karma (knowledge obscuring Karma) etc., are the effect of operations of matter (Pudgala in the form of Kārmika dust). One who knows that the Self does not become the doer of these is the Jñānī. [101]
Annotation
We have seen similar concept, in general form, in Gāthā 75. Here Ācārya elaborates the same by giving one specific example of Jñānāvaraṇīya Karma (knowledge obscuring Karma).
Jñānāvaraṇīya Karma is just an example. While explaining this stanza, Ācārya Amộtacandra as well as Ācārya Jayasena has mentioned that one can use many other similar examples. For example, one can replace the word Jñānāvaranīya by Darśanāvaraṇīya and can understand this stanza again. These authors have given a list of such 23 terms. These are: 7 other Karma, 5 senses, 4 Kaşāya (anger, ego, deception, greed), Moha (delusion), Rāga (a thought or feeling of liking or desiring ), Dveşa (a thought or feeling of disliking or hatred or aversion), Nokarma, mind, body, and spoken words.
