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COMMENTARY The proposition in thought, "I bind or I release" in order to be true must have as its objective meaning, actual bondage or release of jivas, as corroborative evidence But as a matter of fact Jivas are bound or released according to their own thought conditions Another person's thought would be entirely ineffective, therefore, to bind or release other jīvas Hence your thought, "I bind or I release other jīvas” is entirely false since it is not corroborated by objective evidence Hence your claim, "I bind or release other Jivas" is only illusory
Next the author describes the behaviour of one who is deluded by such ineffectual and fruitless thought
सव्वे करेइ जीवो अज्झवसाणेण तिरियणेरइए।
देवमणुवे य सव्वे पुण्ण पाव च अणेयविह ॥२६८॥ Savve karcyi jīvo ajjhavasānena tiliyanerayiye Devamanuveya. savve punnam pāvam cha aneyaviham (268)
सर्वान करोति जीवोऽध्यवसानेन तिर्यनैरयिकान् ।
देवमनुजाश्च सर्वान् पुण्य पाप च नैकविधम् ॥२६८॥ 268 The Self, by its own thought activity creates for itself the form of beings--sub-human, hellish, celestial, and human and also various types of virtue and vice
धम्माधम्म च तहा जीवाजीवे अलोयलोय च ।
सव्वे करे जीवो अज्झवसाणेण अप्पाण ॥२६९।। Dhammadhammam cha taha jīvajive aloyaloyam cha Savve kareyi jīvo ajjhavasānena appānam
ananam
(269) धर्माधर्म च तथा जीवाजीवौ अलोकलोक च ।
सर्वान् करोति जीव अध्यवसानेन आत्मानम् ।।२७९।। 269 Similarly, the Self through its own thought-activity may identify itself with the categories of dharma of adharma, soul, non-soul, the Universe and the Beyond
COMMENTARY The will to do a thing makes a person the doer of that act Thus the will to kill makes him a killer, the will to steal makes him a thief and so on Thus a particular conative tendency in
