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218
SAMAYASĀRA
absurd. Therefore the emotional states of attachment, aversion, and delusion are only properties of the Self brought about by ajñāna and they can never be present in their objects. But when ajñana or nescience disappears, the impure emotions depending upon it will also disappear and the Self will regain its pure nature. The presence of impure emotions and their destruction
ntial restoration of the purity of the Self neither of these things can be predicated of external objects since the nature of the physical object cannot accommodate these properties of consciousness.
Next the author points out that the property of one thing cannot be produced by an entirely different thing.
अण्णदवियेण अण्णदवियस्स णो कोरइ गुणुप्पाओ। तम्हा उ सव्वदव्वा उप्पवंते सहावेण ॥३७२॥ aņņadaviyena annadaviyassa ņo kirai gunuppão tamha u savvadavvā uppajjamte sahaveņa (372) अन्यद्रव्येणान्यद्रव्यस्य न क्रियते गुणोत्पादः । तस्मात्तु सर्वद्रव्याण्युत्पधन्ते स्वभावेन ॥३७२॥
372. By one substance (dravya) the properties of another substance are never produced. Therefore all substances are produced by their own nature.
COMMENTARY By this gāthās the author once again emphasises the fact that impure conditions such as attachment and aversion being attributes of consciousness are not really produced by external objects. Hence if a person dissatisfied with his impure states of consciousness and actuated by sincere desire for self-reformation proceeds with a righteous indignation to destroy those external objects which he imagines to be the cause of his own impure emotions of attachment and aversion, he merely exhibits his own ignorance of the real nature of things and proceeds in a wrong path to achieve his goal of self-reformation. It is this point that is elaborated in the previous six gāthās and further emphasised in the present one.
f.
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