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CHAPTER IV
127
एद तु अविवरीद णाण जइया दु होदि जीवस्स ।
तइया ण किचि कुव्वदि भाव उवओगसुद्धप्पा ॥१८३॥ Edam tu avivaridam nānam jiyādu hodí jīvassa Taylyā na kimchi kuvvadı bhāvam uvavogasuddhappã (183)
एतत्त्वविपरीत ज्ञान यदा तु भवति जीवस्य ।
तदा न किञ्चित्करोति भावमुपयोगशुद्धात्मा ॥१८३॥ 183 When this discriminative knowledge, free from error, arises in the Self, then the nature of the Self manifests in the form of pure upayoga and he does not cause any kind of impure psychic states
COMMENTARY
Two things which are spatially distinct and which have no relation to a common cause cannot maintain the relation of substance and substratum Substance and substratum will be applicable to a particular manifestation and the intrinsic nature which so manifests Thus knowing activity is related to knowledge in the form of substance and substratum, an entity and its manifestation An entity and its manifestation are inseparably united with each other and there is intrinsic identity between the two So viewed, the pure cognitive activity or upayoga, since it is based on the intrinsic nature of the Self, is inalienably identical with 1t Various impure emotional states have no such intrinsic relation to the nature of the Self, because they are accidental states of the Self and as such can disappear without in any way affecting the nature of the Self Essential attributes are based upon the real nature of a thing whereas the accidental attributes are not so based It is this truth that is emphasised in the above gäthas Cognitive attributes of perception and knowledge technically called upayoga are the essential attributes of the Self, whereas anger, pride, etc, are only accidental attributes That is why it is said that upayoga is in the self and conversely Self is in upayoga and, negatively, anger, etc, are not in the Self nor is the Self in anger, etc So also karmas and nokarmas being accidental adjuncts to the Self have no basis in the nature of the Self This recognition of the Self to be distinct from the various acci-.
