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SAMAYASĀRA aha sayamappa parinamadi kohabhāvena esa de buddhi koho pariņāmayade jivan koho tamidi miccha (124) अथ स्वयमात्मा परिणमते क्रोधभावेन एषा तव बुद्धिः। कोषः परिणामयति जीवं कोषत्वमिति मिथ्या ॥१२४॥
124. If it is your belief that the Self, without any extraneous influence, undergoes emotional modifications such as anger, then Oh disciple! your statement, "karmic matter of anger produces in the Self the emotion of anger,” becomes false.
कोहुवजुत्तो कोहो माणुवजत्तो य माणमेवादा। माउवजुत्तो माया लोहुवजुत्तो हवदि लोहो ॥१२५॥ kohuvajutto koho māņuvajutto ya māņamevāda māuvajutto māya lohuvajutto havadi loho (125) क्रोधोपयुक्तः क्रोधो मानोपयुक्तश्च मान एवात्मा । मायोपयुक्तो माया लोभोपयुक्तो भवति लोभः ॥१२५॥
125. The Self in association with karmic material condition of anger, has the emotion of anger, of pride, has the emotion of pride; of deceipt, has the emotion of deceipt; of greed, has the emotion of greed.
COMMENTARY The argument employed in the case of matter that it is capable of modification is repeated in the case of jīva. If the Self is by himself incapable of karmic bondage and is incapable of emotional modification of anger, he must remain pure and unchanging like the Sāṁkhya puruşa. Hence there is no scope for sansára. In order to avoid this conclusion, if matter is credited with potency to cause emotional modification in the Self, then this problem will remain unanswered. How can matter in any way produce changes in an alien entity, the Self, which is taken to be unchangeable in nature. Hence it must be accepted that the Self is capable of undergoing emotional modifications when influenced by karmic materials operating as nimitta condition.
जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स । णाणिस्स दु णाणमओ अण्णाणमयो अणाणिस्स ॥१२६॥ jam kunadi bhavamada katta so hodi tassa bhāvassa ņāņissa du ņāņamao aņņāņamao aņāņissa (126)
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