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170
SAMAYSARA
the Self makes that Self the agent of the corresponding action Similarly thought condition determining birth as a hell inhabitant, when ripe will lead to the birth as a hellish being Similarly appropriate and efficient thought conditions will make the Self, a celestial or human being The same appropriate thought activity will cause him to do virtuous deeds or vicious deeds and enjoy happiness or misery The very same thought activity as a process of knowledge, may bring in the categories of dharma, adharma, the world , including animate and inanimate objects, and space beyond as objects of knowledge related to Self But this very same thought vitiated by absence of right knowledge may lead the Self to erroneously identify itself with the various external objects in all these cases the Self deviates from its own intrinsic nature of purity and gets vitiated by alien influences on account of which the Self through its vitiated thought activity goes astray from his own nature assuming various forms unical, ephemeral, and impure Thus the real rishis are entirely free from such vicious and erroneous thought activity
Next it is pointed out that those who are free from such thought activity are not subject to karmic bondage
एदाणि णस्थि जेसि अज्झवसाणाणि एवमादीणि ।
ते असहेण सुहेण व कम्मेण मुणी ण लिप्पति ॥२७०॥ Edāni natthi jesim ajhavasānanı evamadını Te asuhena suhena va kammena muni na limpanti (270)
एतानि न सन्ति येषामध्यवसानान्येवमादीनि ।
तेऽशुभेन शुभेन वा कर्मणा मुनयो न लिप्यन्ति ॥२७०॥ 270 The saints, in whom such thought activities are not present, ale not contaminated by karmas, good or bad
COMMENTARY The thought activities mentioned above, occur when the intrinsic nature of the Self is not realised The realisation of the true Self implies the three aspects Faith in the ultimate purity of the self, knowledge of the ultimate self, and being identified with that ultimate self-these three aspects constitute the nischaya ratnatraya, the three jewels from the higher point of view The
