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APTA-MĪMĀMSĀ
inner nature and because of perturbation it is an unreal (apāramārthika) 'joy.' But the holy absolute sages, whose destructive karmas are annihilated being free from repungnance to their innate nature and from perturbation have a joy supremely real, since the above-described cause is present and the definition applies. But those not-qualified who have not this belief are far from the nectar-beverage of the joy of liberation and only see the water-mass of a mirage.1
162
शुद्ध्यशुद्धी पुनः शक्ती ते पाक्यापाक्यशक्तिवत् । साद्यनादी तयोर्व्यक्ती स्वभावोऽतर्कगोचरः ॥100॥
śuddhyaśuddhi punaḥ śakti te pākyāpākya-śakti
vat,
sādyanādi tayorvyakti svabhāvo'tarka-gocharaḥ.
100. The quality of suddhi and aśuddhi are again like the power of being cooked or not. Their manifestations are having a beginning or eternal. Its nature cannot be established by process of reasoning.
COMMENTARY
It has been mentioned in the previous verse that some jivas believe and some not. This quality is like that of some pulses which can be cooked and which cannot be cooked. There are some pulses which cannot be made edible by cooking inspite of all efforts. This is compared to aśuddha or abhavya quality of a jiva which hinders their belief and prevents their liberation. On the other hand there are jivas having suddha or bhavya quality who easily believe and can proceed to the path of liberation without any hindrance.
The power (sakti) is with reference to its appearance, being considered only in respect of its modification (paryaya). It may be said to have a beginning. According
1. Pravachana-sara by B. Faddegon, p. 41
