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Apadhikkamanam duviham davve bhave tahā apachchkhanam Eyenuvayesena ya akarayo vanniyo cheyā
(284) अप्रतिक्रमण द्विविध द्रव्ये भावे तथाप्रत्याख्यानम् ।
एतेनोपदेशेनतअकारको वर्णितश्चेतयिता ॥२८४॥ 284 Non-repentance is of two kinds, physical and psychical and so also non-lenunciation, by such teaching the Self of the nature of consciousness is said to be not their causal agent
जाव अपडिक्कमण अपच्चक्खण च दव्वभावाण ।
कुव्वइ आदा ताव कत्ता सो होइ णायव्वो ॥२८५॥ Jāvam apadhikkamanam apachchakhanam cha davvabhāvānam Kuvvayı ādā tāvam kattā so hoyi nayavvo
(285) यावदप्रतिक्रमणमप्रत्याख्यान च द्रव्यभावयो ।
करोत्यात्मा तावत्कर्ता स भवति ज्ञातव्य ॥२८५।। 285 So long as the Self does not practise renunciation and repentance, both physical and psychical, it should be understood that he is the causal agent of karmas
COMMENTARY Pratikramana implics confession and repentance for past misdeeds Apratikramana, therefore, means instead of confession and repentance, recalling to memory the past cxperiences with implicit approval This recalling to memory the past impure experience is of two kinds, psychical and physical Pratya kehyāna implies restraining or abstaining from a desire for future sensual enjoyment Apratyākhyāna 18 its opposite It means the absence of that restraint and hence an uninhibited longing for future pleasures This is also of two kinds material and psychical The material karmic condition produces the corresponding psychic states of emotion either approving the past experience or longing for future pleasures The causal relation therefore exists between the material aspect and the psychical aspect and these two aspects of apratikramana and apratyakhyāna since they imply the operation of material karmas and the appearance of psychic karma have no relation to
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