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CHAPTER III
67
with saṁsāric jiva which has to experienee the same misery even in its future birth. But the suddha jīva, the Pure Self, not only shines with its intrinsic brilliance of knowledge but also rests in its own inalienable state of eternal bliss. Certainly the Self who knows his greatness and glory will never think of identifying himself with the impure and misery-producing asravas.
कम्मस्स य परिणामं णोकम्मस्स य तहेव परिणामं ।
ण करेदि एदमादा जो जाणइ सो हवदि णाणी ॥७॥ kammassa ya pariņāmam nokammassa ya taheva pariņāmam ņa karedi edamādā jo jāņai so havadi ņāņi (75)
कर्मणश्च परिणामं नो कर्मणश्च तथैव परिणाम
न करोत्येनमात्मा यो जानाति स भवति ज्ञानी ॥७५॥ 75. The Self does not produce any modification in Karmic matter nor is the non-Karmic matter. He who realises his is the real knower.
COMMENTARY Cause or kārana is mainly of two kinds: upādāna kāraṇa substantive cause, and nimitta käraņa external causal agency. Thus in the making of a pot, clay is the upādāna kārana and the potter is the nimitta käraña. In the same manner modification in karma and modifications in non-karma have both, as their upadāna kāraṇa, causal substance, the material particles. These modifications are built by material particles like the pot which is made of clay. This gātha therefore emphasises the fact that the various modifications of the Karmic and non-Karmic matter, cannot be explained as the result of the causal agency, of Atma, which by its cetana nature cannot be the upādāna kārana of the acetana material modifications.
Next the author points out that though the Atmā perceives matter, it does not become identical with the object.
णवि परिणमदि ण गिर्हदि उप्पज्जदि ण परदव्वपज्जाए ।
णाणी जाणतो वि ह पोग्गलकम्म अणेयविहं ।।७६।। navi parinamadi na ginhadi uppaj jadi na paradavvapajjåe ņāņi jāņanto vi hu poggalakammain aneyavihaṁ (76)
नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये । ज्ञानी नानन्नपि खलु पुद्गलकर्मानेकविधम् ॥७६॥
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