________________
72
SAMAYASĀRA operate as the instrumental cause and produce modifications in the Self. These modifications, though indirectly conditioned by Karmic materials, are really the result of the manifestation of the Self either pure or empirical. The empirical Self as an embodied entity in the world of saṁsāra may undergo modifications of experience, pleasant or unpleasant, accordingly as the Karmic conditions are good or bad. Since experience-changes are confined to the nature of consciousness, though indirectly determined by Karmic materials, they are really the result of the manifestations of the Self. In other words, the Self is the age nt who produces all these changes in his own nature. Even when the determining Karmic materials completely disappear leaving the Self free to realise his true glory and brilliance, it is the Self alone again that is the causal antecedent of the liberated Self. The consequential experience of pleasure-pain in the empirical state and his eternal bliss in the liberated state are also the manifestations of the Self. Thus it is the Self that makes his own nature whether empirical or pure, as an agent or Karta and it is again his own Self either empirical or pure that is enjoyed by the Self as bhoktā or enjoyer.
Next from the vyavahära point of view the Self is described as Kartā and Bhoktā.
ववहारस्स दु आदा पोग्गलकम्मं करेदि अणेयविहं ।
तं चेव य वेदयदे पोग्गलकम्म अणेयविहं ॥५४॥ vavahārassa du ādā poggalakammam karedi aneyaviham tam ceva ya vedayade poggalakammam aneyaviham (84)
व्यवहारस्य त्वात्मा पुद्गलकर्म करोति अनेकविधम् ।
तच्चैव पुनर्वेदयते पुद्गलकर्मानेकविधम् ॥८४॥ 84. But from the vyavahāra point of view, the Self produces various types of Karmic modifications in matter. Similarly the various fruits of Karmic materials, the Self enjoys.
COMMENTARY Though the pot is really made of clay, in ordinary parlance it is made by the potter and is used for the purpose of bringing water. Thus the potter figures as the agent in making the pot and enjoyer by making use of it for different purposes. Similarly from the vyavahāra point of view, the Self is the agent who
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
