Samayasara

SR No.: 006764
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1989
Total Pages: 370
Language: English
Classification: Book_English, Agam, & Canon
File Size: 20 MB

Page 212

84
SAMAYASARA
jadi so paradavvāni ya karijja niyameņa tammao hojja jamha na tammao tena so na tesim havadi katta (99)
यदि स परद्रव्याणि च कुर्यान्नियमेन तन्मयो भवेत् ।
यस्मान्न तन्मयस्तेन स न तेषां भवति कर्त्ता ॥९९॥
99
If the Self were in reality the producer (as upādāna kartā or substantive cause) of those alien substances, then he must be of the same nature; as it is not so, he cannot be their author.
COMMENTARY
Jiva and pudgala, Self and matter are two distinct substances, so different in nature that one cannot be derived from the other as a result of manifestations. If the karmic matter could be obtained as a result of the manifestations of jiva, then there must be complete identity between the evolving entity and the evolved product. Since it is not so in this case, the relation of causal manifestations cannot be predicated between jiva and pudgala. Thus it is denied that the Self can be the upādāna kartā or substantive cause of material things.
In the next gathā it is pointed out that he cannot be even the immediate instrumental cause of material things.
जीवो ण करेदि घडं ठेव पडं णेव सेसगे दव्वे |
जोगुवभोगा उप्पादगा य सो तेसि हवदि कत्ता ॥ १०० ॥ jivo na karedi ghadam neva padaṁ ņeva sesage davve joguvaoga uppadaga ya so tesim havadi katta जीवो न करोति घटं नैव परं नैव शेषकानि द्रव्याणि । योगोपयोगात्पादकौ च तयोर्भवति कर्त्ता ॥ १०० ॥
(100)
100. The Self (even as an instrumental cause or nimitta
karta) does not directly make a pot, nor cloth, nor other things; they are produced by yoga and upayoga (operating as nimitta karta or instrumental cause) of which he is the cause.
COMMENTARY
The term yoga is used to denote bodily activity and upayoga mental activity. In a former gatha the Self was described as the maker of a pot, cloth, etc. from the vyavahāra point of view. Even this position is rejected here. The Self has no direct