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192
SAMAYSARA
by anything whatever, nor is it a cause because it does not produce anything whatever
कम्म पडुच्च कत्ता कत्तार तह पडुच्च कम्माणि ।
उप्पज्जतिय णियमा सिद्धी दु ण दीसए अण्णा ॥३११॥ Kammam padhuchcha kattā kattāram taha paduchcha kammāni Uppajjantiya niyamā siddhi du na dīssaye anna
(311) कर्म प्रतीत्य कर्ता कर्तार तथा प्रतीत्य कर्माणि ।
उत्पद्यन्ते च नियमात् सिद्धिस्तु न दृश्यतेऽन्या ॥३१॥ 311 The manifested effect conditions the nature of the manifesting agent and similarly the manifesting agent determines the nature of effects This is the principle of causation that is observed to operate in the world of reality and no other principle is evident
COMMENTARY Whatever is produced by the direct self-manifestation of Jiva, the living being, is also of the nature of the living being and cannot be a non-living thing In the same manner whatever is produced by the direct manifestation of the non-living material must also be of the nature of non-living material and cannot certainly be of the nature of the living being Thus all things whether animate or inanimate and their manifested products must be identical in nature just as gold and the ornaments made thereof Thus no substance can be really responsible as a causal agent for the appearance of objects of entirely different nature When this principle is admitted, then it necessarily follows that the inanimate effect cannot be caused by the living jiva Hence it follows that 7īva or the self is akarta, that is, he is not a causal agent influencing non-living karmic matter It is only from the un-cnlightened point of view that the Self is described as the causal agent, whereas the real and enlightened view takes him to be otherwise
Next it is pointed that the bondage of the Self by karmic materials is brought about by the wonderful potency of nescience of ajñāna
