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88
SAMAYASARA
its own quality. In making the pot, he cannot be said to manifest in the form of pot. He is not the karta in that sense, though he makes the pot. He being a conscious spiritual entity, can in no way become acetana material pot. Similary the Self, being a cetana entity cannot manifest into karmic forms of material nature. He is not the kartā nor the causal agent producing those karmas. This indirectly refutes the metaphysical doctrine which derives the whole of the physical universe, as a manifestation of Paramātmā or Brahma, who is by nature a pure cetana dravya.
जीवम्हि हेदुभूदे बंधस्स य पस्सिदूण परिणाम । जीवेण कदं कम्म भण्णदि उवयारमत्तेण ॥१०॥ jivamhi hedubhade bamdhassa ya passidūņa parināmai jivena kadan kamman bhannadi uvayāramatteņa (105) जीवे हेतुभूते बन्धस्य च दृष्ट्वा परिणामम् ।
जीवेन कृतं कर्म भण्यते उपचारमात्रेण ॥१०५॥
105. When it is perceived that while the Self remains as the ground, the modification of karmic bondage appears (as consequence), it is figuratively said that the karmas are produced by the Self.
COMMENTARY
The presence of the Self is merely a nimitta condition which produces in the karmic materials the various modifications of karma such as jñānāvaraniya, darśanāvaṇīya, etc. Noticing this relation, the popular mind describes by a figure of speech that the Self is the karta or the agent of those karmic modifications. The commentators give an illustration. The presence of the sun in a particular position with reference to clouds may result in the formation of rainbow. This rainbow is associated with the clouds, though its appearance is consequent upon the sun remaining in a particular position. Similarly the presence of the Self results in modification of several karmas out of karmic materials present therein. In both the cases the causal agency is only figuratively true.
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