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94
SAMAYASARA
the Self, then the Self will be endowed with an acetana attribute and fundamental distinction between jīva and ajiva will vanish and with that jīva itself will disappear. In order to avoid such an inconvenient conclusion of denying the existence of the Self altogether if you hold that krodha or anger is entirely distinct from jiva, then you must consistently maintain a similar attitude with regard to the other material modifications such as pratyayas, karmas and non-karmas, since there is no difference in nature between these and krodha. If krodha. and pratyaya are absolutely different from the Self then there could be no possibility of association of the Self with upādhis. Therefore the author emphasises here that the karmic upādhis and the impure psychic states generated thereby are only partially different from the Self (and not absolutely).
Next the author points out what absurdity would result from maintaining that pratyayas, etc. are absolutely different from jiva.
जीवे ण सयं बद्धं ण सयं परिणमदि कम्मभावेण । जदि पोग्गलदव्वमिणं अप्परिणामी तदा होदि ॥११६॥ jive na sayam baddhań na sayam pariņamadi kammabhāveņa jadi poggaladavvamiņam appariņāmi tada hodi (116) जीवे न स्वयं बद्धं न स्वयं परिणमते कर्मभावेन ।
यदि पुद्गलद्रव्यमिदमपरिणामि तदा भवति ॥११६॥
116. If matter, in the form of karmas, is not of its own accord bound with the Self, nor of itself evolves into modes of karma, then it becomes immutable,
कम्मइयवग्गणासु य अपरिणमंतीसु कम्मभावेण । संसारस्स अभावो पसज्जदे संखसमओ वा ॥११७॥ kammaiyavagganāsu ya apariņamamtisu kammabhaveņa samsārassa abhāvo pasajjade samkhasamao va (117) कार्मणवर्गणासु चापरिणममानासु कर्मभावेन ।
संसारस्याभावः प्रसनति सांख्यसमयो वा ॥११७॥
117. If the primary karmic molecules do not transform themselves into various karmic modes (associated with jiva) then
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