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CHAPTER VI SAMVARA-BLOCKING THE INFLOW
Now Samvara enters the stage. While describing the nature of samvara padārth, the author first praises its ultimate condition, discriminative knowledge.
उवओगे उवओगो कोहादिसु णत्थि कोवि उवओगो।
कोहो कोहे चेव हि उवओगे णत्थि खलु कोहो ॥१८१॥ uvaoge uvaoge kohadisu natthi kovi uvaogo koho kohe ceva hi uvao ge natthi khalu koho (181)
उपयोगे उपयोगः क्रोधादिषु नास्ति कोऽप्युपयोगः ।
क्रोधः क्रोधे चैव हि उपयोगे नास्ति खलु क्रोधः ॥१८१॥ 181. The pure cognitive attributes of perception and knowledge rest upon upayoga or the intrinsic nature of the pure Self. The impure emotions such as anger have no relation whatsoever with upayoga. Anger subsists on anger itself. Certainly there is no anger in the pure cognitive attributes of perception and knowledge.
COMMENTARY What is predicated of anger must be teken to be equally true in the case of other emotions such as pride, etc.
Next the author deals with other facts 'which are also distinct from upayoga or the nature of the pure Self.
अट्टवियप्पे कम्मे णोकम्मे चावि णत्थि उवभोगो ।
उवभोगम्हि य कम्म णोकम्मं चावि णो अस्थि ॥१८२॥ atthaviyappe kamme nokamme cāvi natthi uvao go uvao gamhi ya kammam nokammam cāvi no atthi (182)
अष्टविकल्पे कर्मणि नोकर्मणि चापि नास्त्युपयोगः ।
उपयोगे च कर्म नोकर्म चापि नो अस्ति ॥१८२॥ 182. There is no upayoga either in the eight type of karmas or in the nokarma material particles (which go to build up the various kinds of bodies). Conversely there are neither karmas nor nokurmas in upayoga.
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