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84
ŠAMAYASÁRA jadi so paradavvāņi ya karijja niyameņa tammao hojja jamhā ņa tammao tena so na tesiñ havadi kattā (99)
यदि स परद्रव्याणि च कुर्यान्नियमेन तन्मयो भवेत् ।
यस्मान्न तन्मयस्तेन स न तेषां भवति कर्ता ॥९९॥ 99. If the Self were in reality the producer (as upādāna karta 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 ot as a result of manifestations. If the karmic matter could be obtained as a result of the manifestations of jīva, 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 jīva and pudgala. Thus it is denied that the Self can be the upādāna kartā or substantive cause of material things.
In the next gāthā it is pointed out that he cannot be even the immediate instrumental cause of material things.
जीवो ण करेदि घडं णेव पडं णेव सेसगे दवे ।
जोगुवओगा उप्पादगा य सो तेसि हवदि कत्ता ॥१००।। jīvo ņa karedi ghadam neva padam ņeva sesage davve joguvaogā uppādagā ya so tesim havadi kattä (100)
जीवो न करोति घटं नैव पटं नैव शेषकानि द्रव्याणि ।
योगोपयोगावुत्पादकों च तयोर्भवति कर्ता ॥१०॥ 100. The Self (even as an instrumental cause or nimitta kartā) does not directly make a pot, nor cloth, nor other things; they are produced by yoga and upayoga (operating as nimitta kartā or instrumental cause) of which he is the cause.
COMMENTARY The term yoga is used to denote bodily activity and upàyoga mental activity. In a former gātha 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
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