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CHAPTER III
79
hate," "I am angry, etc.” Thus vitiated by ignorance the Self figures as the Kartā or the agent in relation to the various alien characteristics.
परमप्पाणमकुव्वी अप्पाणं पिय परं अकुन्वंतो।
सो णाणमओ जीवो कम्माणमकारगो होदि ॥९३॥ paramappāṇamakuvvī appāņam piya param akuvvanto so nāņamao jīvo kammāṇamakārago hodi (93)
परमात्मानमकुर्वन्नात्मानमपि च परमकुर्वन् ।
स ज्ञानमयो जीवः कर्मणामकारको भवति ॥९३॥ 93. That knowing Self, which does not make non-self, Self and the Self, non-self, does not become the Kartā or causal agent of those various Karmas.
COMMENTARY This gātha emphasises the importance of discriminative knowledge. Realisation of the true characteristics of the Self as different from those of non-self, results from the disappearance of ajñāna. That is identical with samyak jñāna or Right knowledge, and this samyak jñāna or Right knowledge leads to mokṣa or liberation of the Self. In short ajñāna, is said to be the cause of bondage, and samyak jñāna, the cause of mokşa.
तिविहो एसुवओगो अप्पवियप्पं करेदि कोधोहं ।
कत्ता तस्सुवओगस्स होदि सो अतंभावस्स ॥१४॥ tiviho esuvaogo appaviyappam karedi kodhohař katta tassuvao gassa hodi so attabhāvassa (94)
त्रिविध एष उपयोग आत्मविकल्पं करोति क्रोधोऽहं । __ कर्ता तस्योपयोगस्य भवति स आत्मभावस्य ॥९४॥
94. Thus the Self whose nature is upayoga, manifests (as conditioned by corresponding Karmic pratyayas) in three different impure forms (of wrong faith, wrong knowledge, and wrong conduct) produces false identity (of Self with impure emotions) such as 'I am angry'. He becomes the upadūna kartà or the causal agency for those impure experiences of that empirical ego.
COMMENTARY This statement is equally applicable to the other grosser emotions as pride, delusion, etc,
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