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CHAPTER VIII
apadikkamaṇam duviham davve bhave taha apaccakkha nam eeņuvaeseņa ya akārao vannio ceya (285) अतिक्रमणं द्विविधं द्रव्ये भावे तथाप्रत्याख्यानम् । एतेनोपदेशेन तु अकारको वर्णितश्चेतयिता ॥ २८४॥
284. Non-repentance is of two kinds, physical and psychical and so also non-renunciation; by such teaching the Self of the nature of consciousness is said to be not their causal agent. जावं भपडिक्कमणं अपच्चक्खणं च दव्वभावाणं । कुव्व आदा तावं कत्ता सो होइ णायव्वो ॥ २८५ ॥
jāvam apaḍikkamanam apaccakkhaṇaṁ ca davvabhāvāṇaṁ knvvai ādā tāvam katta so hoi nayavvo
(285)
यावदप्रतिक्रमणमप्रत्याख्यानं च द्रव्यभावयोः ।
करोत्यात्मा तावत्कर्त्ता स भवति ज्ञातव्यः || २८५||
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285. So long as the Self does not practise renunciation and repentance, both physical and psychical, it should be understood that he is the causal agent of karmas.
COMMENTARY
Pratikramana implies confession and repentance for past misdeeds. Apratikramana, therefore, means instead of confession and repentance, recalling to memory the past experiences with implicit approval. This recalling to memory the past impure experience is of two kinds, psychical and physical. Pratyakhyāna implies restraining or abstaining from a desire for future sensual enjoyment. Apratyākhyana is its opposite. It means the absence of that restraint and hence an uninhibited longing for future pleasures. This is also of two kinds material and psychical. The material karmic condition produces the corresponding psychic states of emotion either approving the past experience or longing for future pleasures. The causal relation therefore exists between the material aspect and the psychical aspect and these two aspects of apratikramana. and apratyakhyana since they imply the operation of material karmas and the appearance of psychic karma have no relation to the pure Self of the nature of consciousness. Hence the pure Self cannot be considered as the causal agent of these two types of
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