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SAMAYSARA
यदि स परद्रव्याणि च कुर्यानियमेन तन्मयो भवेत् ।
यस्मान्न तन्मयस्तेन स न तेषा भवति कर्ता ॥९९॥ 99 If the Self were in reality the producer (as upādāna karta or substantive cause) of those alien substances, then he must be of the same nature, as it is not so, he cannot be their author
COMMENTARY
Jiva and pudgala, Self and matter are two distinct substances, so different in nature that one cannot be derived from the other as a result of manifestations If the karmic matter could be obtained as a result of the manifestations of jiva, then there must be complete identity between the evolving entity and the evolved product Since it is not so in this case, the relation of causal manifestations cannot be predicated between Jiva and pudgala Thus it is denied that the Self can be the upādāna karta or substantive cause of material things
In the next gäthä it is pointed out that he cannot be even the immediate instrumental cause of material things
जीवो ण करेदि घड णेव पड णेव सेसगे दव्वे ।
जोगुवओगा उप्पादगा य सो तेसि हवदि कत्ता ॥१०॥ Jivo na karedi ghadam neva sesage davve Joguvavoga uppadaga ya so tesim havadı katta 1 (100)
जीवो न करोति घट नैव पट नैव शेषकानि द्रव्याणि ।
योगोपयोगावुत्पादकौ च तयोर्भवति कर्ता ॥१०॥ 100 The Self (even as an instrumental cause or nimitta karta) does not directly make a pot, nor cloth, nor other things, they are produced by yoga and upayoga (operating as nimitta karta or instrumental cause) of which he is the cause
COMMENTARY The term yoga is used to denote bodily activity and upayoga mental activity In a former gātha the Self was described as the maker of a pot, cloth, etc from the vyavahāra point of View Even this position is rejected here The Self has no direct
