Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

Page 206

CHAPTER III
COMMENTARY The Self by itself is perfectly pure and flawless like a clear crystal. But this clear crystal will put on the colour of the object which is attached to its surface. Its surface will appear blue or green or yellow accordingly as a betal leaf, a plantain leaf, or a golden leaf is tacked on to it. The clear crystal appears coloured
different ways because of the associated objects. Similarly the Self in itself pure and clear puts on the characteristic of the associated objects in this case, mohanīya karma. The Karmic association is throughout the beginningless infinity of time. On account of this association, the nature of the Self is corrupted and this corrupt nature appears in three forms, wrong faith, wrong knowledge, and wrong conduct. This must go on so long as the association of the alien matter persists; when the tie to the alien characteristics is broken, when the corrupt modifications disappear, the Self will regain its flawless nature and shine in its pristine purity and glory.
एदेसु य उवओगो तिविहो सुद्धो णिरंजणो भावो।
जं सो करेदि भावं उवओगो तस्स सो कत्ता ॥१०॥ edesu ya uvaogo tiviho suddho ņiramjano bhāvo jam so karedi bhāvas uvao go tassa so kalta (90)
एतेषु चोपयोगस्त्रिविधः शुद्धो निरञ्जनो भावः ।
यं स करोति भावमुपयोगस्तस्य स कर्ता ॥९०॥ 90. "The Self of the nature of upayoga, in himself, pure and flawless, when influenced by these three different forms of Karmic materials, operating as nimitta cause, undergoes correspondingly three different impure modifications for which the Self in impure form figures as upādana (or substantive cause).
COMMENTARY The Self as influenced by foreign Karmic materials has corresponding psychic modifications, for which he maintains the relationship of agent or Kartā. The relationship of Kartā and Karma, thus holds good between the empirical Self and the impure experience associated with it. Thus once again the author emphasises that the three-fold corrupt modifications, though started by the operation of Karmic materials as nimitta kāraņa, are still due to the empirical Self as upādāna kāraṇa.