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CHAPTER III एवमिह जोदु जीवो सो चेव दुणियमदो तहा जीवो । अयमेयत्ते दोसो पञ्चयणोकम्मकम्माणं ॥११४॥ evamiha jodu jīvo so ceva du niyamado taha jivo ayameyatte doso paccaraạokammāņam (114) एवमिह यस्तु जीवः स चैव तु नियमतस्तथाजीवः ।
अयमेकरवे दोषः प्रत्ययनोकर्मकर्मणाम् ॥११४॥
114. If the pratyayas or the karmic conditions, karmas (karmic modifications) and non-karmas (body building material particles) are identified with the Self (in an unqualified form) it will lead to the erroneous conclusion that whatever is Self is in reality non-self.
अह पुण अण्णो कोहो अण्णुवओगप्पगो हवदि चेदा । जह कोहो तह पञ्चय कम्मं णोकम्ममवि अण्णं ॥११५॥ aha puna anno koho annuvaogappago havadi ceda jaha koho taha paccaya kammam nokammamavi annaṁ (115) अथ पुनः अन्यः क्रोधोऽन्य उपयोगात्मको भवति चेतयिता । यथा क्रोधस्तथा प्रत्ययाः कर्म नोकर्माप्यन्यत् ॥११५॥
115. And if (you agree that) anger is one thing and the conscious Self is entirely a different one, then like anger, the pratyayas (or conditions), karmas (karmic modifications), and non-karmas (body-building material particles) nust also be admitted to be different (from the conscious Self).
COMMENTARY The intrinsic attribute of the Self is upayoga, cognitive activity. This intrinsic quality is therefore inseparable from the ātmā or the Self. But this Self loses its nature when it is in association with the acetana matter in saṁsāra. As a result of this combination, several psycho-physical modifications appear. Anger is one such modification. Since it is the result of association with matter, it is said to retain the attributes of its origin of being non-conscious. This non-conscious experience of the emotion of anger must be entirely distinct from the pure Self characterised by upayoga. Without noticing this fundamental difference, if anger or krodha is elevated to the privileged position of upayoga and is considered as an intrinsic attribute of
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