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On account of this association, the nature of the Self is corrupted and this corrupt nature appears in three forms, wrong faith, wrong knowledge, and wrong conduct This must go on so long as the association of the alien matter persists, when the tie to the alien characteristics is bioken, when the corrupt modifications disappear, the Self will regain its flawless nature and shine in its pristine purity and glory
एदेसु य उवओगो तिविहो सुद्धो णिरजणो भावो ।
ज सो करेदि भाव उवओगो तस्स सो कत्ता ॥९०॥ Edesu ya vuyavogo tiviho suddho niranjano bhavo Jam so karedi bhavam vuvogo tassa so katta
एतेषु चोपयोगस्त्रिविध शुद्धो निरञ्जनो भाव ।
य स करोति भावमुपयोगस्तस्य स कर्ता ॥९॥ 90 The Self of the nature of upayoga, in himself, pure and flawless, when influenced by these three different forms of karmic materials, operating as nimitta cause, undergoes correspondingly three different impure modifications for which the Self in impure form figures as upadana (or substantive cause)
COMMENTARY
The Self as influenced by foreign karmic materials has corresponding psychic modifications, for which he maintains the relationship of agent or karta The relationship of karta and karma, thus holds good between the empirical Self and the impure experience associated with it Thus once again the author emphasises that the three-fold coirupt modifications, though started by the operation of karmic materials as nimitta kärana, are still due to the empirical Self as upādāna kārana
ज कुणदि भावमादा कत्ता सो होदि तस्स भावस्स ।
कम्मत्त परिणमदे तम्हि सय पोग्गल दव्व ॥९१॥ Jam kunadi bhavamāda katta so hodi tassa bhavassa Kammattam parinamade tamhi sayam poggalam davvam (91)
य करोति भावमात्मा कर्ता स भवति तस्य भावस्य ।
कर्मत्व परिणमते तस्मिन् स्वय पुद्गल द्रव्यम् ॥९॥ 91 Whatever impuie modifications the Self engenders
