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198
SAMAYSARA
COMMENTARY
It is a well-known fact in our experience that visual perception and the perceived object are not causally related to each other Hence we cannot say that the act of perception produces the object perceived Hence the relation of perception to perceived object is such that the perceived object is uninfluenced by the act of perception If the two are causally related to each other then the perceiving agent, say in the case of fire perceived, must himself be combustible and burst into flame in order to produce the flame perceived and similarly he must feel the heat of it in his own body No such thing happens in the perceiving agent This visual perception merely is aware of the object without in any way producing it The behavioui of knowledge is said to be identical with that of the visual perception The relation between knowledge and the object known is exactly identical Knowledge is not in any way causally related to the objects known Knowledge therefore cannot be said to produce the objects known Hence jñāna is said to be akaraka not a causal agent and also arēdaka, non-enjoyer in relation to bandha (bondage), moksha (release), etc which as objects of knowledge are merely known and not produced
Those who see in the atma a creator, like ordinary people, are not sages desiring emancipation
लोयस्स कुणइ विण्हू सुरणारयतिरियमाणुसे सत्ते ।
समणाणपि य अप्पा जइ कुव्वइ छविहे काए ॥३२१।। Loyassa kuņayı vinhu suranārayatiriya mānuse satte Samanānampiya appa jayı kuvvayı chhavvihe kāye (321)
लोकस्य करोति विष्णु सुरनारकतिर्यड मानुषान् सत्त्वान् । श्रमणानामपि च यात्मा यदि करोति षड्विधान् कायान् ॥३२॥ लोयसमणाण मेव सिद्धत पडि ण दीसइ विसेसो।
लोयस्स कुणइ विण्हू समणाण पि अप्पओ कुणइ ॥३२२॥ Loyasamanānamekkam siddhāntam jayı na disayı viseso Loyassa kunayı vinhu samanānampi appavo kunayı (322)
लोकश्रमणानामेव सिद्धान्त प्रति न दृश्यते विशेष । लोकस्य करोति विष्णु श्रमणानामप्यात्मा करोति ॥३२२॥
