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 222

CHAPTER III
एवमिह जोदु जीवो सो चेव दु नियमदो तहा जीवो । अयमेयत्ते दोसो पच्चयणोकम्मकम्माणं ॥११४॥
evamiha jodu jivo so ceva du niyamado taha jivo ayameyatte do so paccayanokammāņaṁ (114) एवमिह यस्तु जीवः स चैव तु नियमतस्तथाजीवः । अयमेकत्वे दोषः प्रत्ययनो कर्मकर्मणाम् ॥ ११४॥
114. If the pratyayas or the karmic conditions, karmas (karmic modifications) and non-karmas (body building material particles) are identified with the Self (in an unqualified form) it will lead to the erroneous .conclusion that whatever is Self is in reality non-self.
अह पुण अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा ।
जह कोहो तह पच्च कम्मं णोकम्ममवि अण्णं ॥ ११५ ॥
aha puna anno koho annuvaogappago havadi ceda jaha koho taha paccaya kammam nokammamavi annam (115) अथ पुनः अन्यः क्रोधोऽन्य उपयोगात्मको भवति चेतयिता ।
यथा क्रोधस्तथा प्रत्ययाः कर्म नोकर्माप्यन्यत् ॥ ११५ ॥
115.
93
And if (you agree that) anger is one thing and the conscious Self is entirely a different one, then like anger, the pratyayas (or conditions), karmas (karmic modifications), and non-karmas (body-building material particles) must also be admitted to be different (from the conscious Self).
COMMENTARY
The intrinsic attribute of the Self is upayoga, cognitive activity. This intrinsic quality is therefore inseparable from the ātmā or the Self. But this Self loses its nature when it is in association with the acetana matter in samsara. As a result of this combination, several psycho-physical modifications appear. Anger is one such modification. Since it is the result of association with matter, it is said to retain the attributes of its origin of being non-conscious. This non-conscious experience of the emotion of anger must be entirely distinct from the pure Self characterised by upayoga. Without noticing this fundamental difference, if anger or krodha is elevated to the privileged position of upayoga and is considered as an intrinsic attribute of