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CHAPTER III
Paramappanama kuvvi appanam piya param akuvvanto So nanamavo jivo kammānamakarago hodi परमात्मानमकुर्वन्नात्मानमपि च परमकुर्वन् ।
स ज्ञानमयो जीव कर्मणामकारको भवति ॥ ९३ ॥
81
93
That knowing Self which does not make non-self, Self and the Self, non-self, does not become the karta or causal agent of those various karmas
तिविहो एसुवओगो अप्पवियप्प करेदि कोधोह । कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ।। ९४ ।। Tiviho yesovavogo appaviyappam karedi kodhoham Katta tassuvavogassa hodi so attabhavassa
त्रिविध एष उपयोग आत्मविकल्प करोति क्रोधोऽह | कर्त्ता तस्योपयोगस्य भवति स आत्मभावस्य ॥ ९४ ॥
(93)
COMMENTARY
This gatha emphasises the importance of discriminative knowledge Realisation of the true characteristics of the Self as different from those of non-self, results from the disappearance of ajñāna That is identical with samyak jñāna or Right knowledge, and this samyak jñāna or Right knowledge leads to moksha or liberation of the Self In short ajñana, is said to be the cause of bondage, and samyak jnana, the cause of moksha
COMMENTARY
(94)
94 Thus the Self whose nature is upayoga, manifests (as conditioned by corresponding karmic pratyayas) in three different impure forms (of wrong faith, wrong knowledge, and wrong conduct) produces false identity (of Self with impure emotions) such as I am angry' He becomes the upadana karta or the causal agency for those impure experiences of that empirical ego
This statement is equally applicable to the other grosser emotions, as pride, delusion, etc
तिविहो एसुवओगो अप्पवियप्प करेदि धम्मादी | कत्ता तस्सुओगस्स होदि सो अत्तभावस्स ॥ ९५ ॥
