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68
SAMAYSARA
shines with its intrinsic brilliance of knowledge but also rests in its own inalienable state of eternal bliss Certainly the Self who knows his greatness and glory will never think of identifying himself with the impure and misery-producing asravas
कम्मस्स य परिणाम णोकम्मस्स य तहेव परिणाम ।
ण करेदि एदमादा जो जाणड सो हवदि णाणी ॥७५॥ Kammassa ya parināmam nokammassaya taheva parināmam Na karedı yeda mādā jo jânayı so havadı nānı (75)
कर्मणश्च परिणाम नो कर्मणश्च तथैव परिणाम ।
न करोत्येनमात्मा यो जानाति स भवति ज्ञानी ।।७५।। 75 The Self does not produce any modifications in karmic matter nor is the non-karmic matter He who realises this is the real knower
COMMENTARY Cause or kārana is mainly of two kinds upādāna kārana, substantive cause, and nimitta kārana, external causal agency Thus in the making of a pot, clay is the upādāna kārana and the potter is the nimitta kärana In the same manner modification in karma and modifications in non-karma have both, as their upădāna kārana, causal substance, the material particles These modifications are built by material particles like the pot which is made of clay This gātha therefore emphasises the fact that the various modifications of the karmic and non-karmic matter, cannot be explained as the result of the causal agency, of atma, which by its chetana nature cannot be the upādāna kārana of the achetana material modifications
Next the author points out that though the ātma perceives matter, it does not become identical with the object
णवि परिणमदि ण गिलुदि उप्पज्जदि ण परदव्वपज्जाए।
णाणी जाणतो वि हु पोग्गलकम्म अणेय विह ॥७६।। Navi patinamadı na ginhadı vuppajjadi na paradavva pajjāye Nānī jānantő vi hu paggala kammam aneya viham (76)
नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये । ज्ञानी जानन्नपि खलु पुद्गलकर्मानेकविधम् ॥७६॥
