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 220

SAMAYASĀRA 112. Because these conditions called gunasthanas produce karmas, therefore the Self is not their author. Only the conditions called gunasthānas produce the karmas.
COMMENTARY The conditions which bring about bondage are of two kinds: malapratyaya or primary conditions, and uttarapratyaya or secondary conditions. The former is of four sorts and the latter of thirteen as enumerated above. The pratyayas or conditions are material in nature, and hence acetana, non-conscious. They are mainly responsible for the various karmic modifications. Hence they constitute the kartā of the various karmas, and not the Self. Thus the Self, being in no way the causal agent of the karmas, cannot be spoken of as the bhoktà or the enjoyer of the fruits thereof. Thus these pratyayas are said to be the immediate cause of the karmic modifications. Though the pure Self is not in any way responsible for these karmic modifications, the impure Self in samsāra may be said to be the remote causal agent of these karmas. Thus from the absolute point of view, the pure Self is neither kartā nor bhoktā, neither the actor nor the-enjoyer, whereas the impure empirical Self is both kartà and bhoktā, doer and the enjoyer. Thus the Sārnkhya conception of puruşa, that he is only the enjoyer and not the doer of karmas, is rejected here. He who enjoys the karmas must also be its agent. If he is not the one, he cannot be the other. In his pure nature, the Self has neither aspects but in his impure form he has both the aspects.
Next the author states that jīva and pratyayas, the Self and karmic conditions are not absolutely identical.
'जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो । जीवस्साजीवस्स य एवमणण्णत्तमावण्णं ॥११३।। jaha jīvassa anannuvaogo koho vi taha jadi ananno jivassājīvassa ya evamaņaạnattamāvaņņam (113) यथा जीवस्यानन्य उपयोगः क्रोधोऽपि तथा यद्यनन्यः ।
नोवस्थाजीवस्य चैवमनन्यत्वमापन्नम् ॥११३।।
113. If anger is non-different from the Self, just as upayoga, then it must result in the identity of the Self with the non-self.