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70
SAMAYSARA
Self cannot consider these psychical modes to be the direct manafestations of his own nature They must be traced to alien influence and hence cannot be identified with the nature of the Pure Self, though he is aware of them as objects of knowledge
णवि परिणमदि ण गिर्हदि उप्पज्जदि ण परदव्व पज्जाए।
णाणी जाणतो वि हु पोग्गलकम्मफलमणत ॥७८॥ । Navi parinamadi na ginhadı vuppajjadi na paradavva pajjāye Nānı jânanto vi hu poggala kammaphalamanantam (78)
नापि परिणमति न गृह्णात्युत्पद्यते न परद्रव्यपर्याये ।।
ज्ञानी जानन्नपि खलु पुद्गलकर्मफलमनन्तम् ॥७८॥ 78 The (pleasant and the unpleasant) fruits of karmic materials are really infinite While in the process of knowing these, the knower neither manifests in, nor is identified with, nor causes the appearance of these modifications of alien substance
COMMENTARY
Pleasant and unpleasant experiences of the empirical Self are really the fruits of karmic influence which is material in nature Thus realising the true origin of the fruits of karma, the Pure Self cannot call these his own Nor can he identify himself with these Here also it is emphasised that the knower is in no way causally related to the objects known
Thus after rejecting the doctrine from the real standpoint that the atma or the Self is the causal agent in relation to modification of alien things as well as of the various impuie psychic states, the authoi goes to establish a similar relation with reference to the matter that it also cannot stand as causal agent in relation to modification in the chetana entity, Self
णवि परिणमदि गिदि उप्पज्जदि ण परदव्वपज्जाए।
पोग्गलदव्व पि तहा परिणमदि सएहि भावेहि ॥७९॥ Navi parinamadı na ginhadı vuppajjadi na paradavva pajjāye Poggaladavvam pi taha patinamadı sayehım bhāvehime (79)
नापि परिणमति न गृह्णात्युत्पद्यते न पर द्रव्यपर्याये । पुद्गलद्रव्यमपि तथा परिणमति स्वकर्भावै ॥७९॥
