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SAMAYASĀRA 112. Because these conditions called gunasthānas produce karmas, therefore the Self is not their author. Only the conditions called guṇasthānas produce the karmas.
COMMENTARY
The conditions which bring about bondage are of two kinds: mūlapratyaya 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 bhoktā 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 karta 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 jivassa anannuvaogo koho vi taha jadi ananạo jīvassājīvassa ya evamanaạnattamāvannam (113) यथा जीवस्यानन्य उपयोगः क्रोधोऽपि तथा यद्यनन्यः ।
जीवस्याजीवस्य 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.
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