Samayasara OR Nature of Self

SR No.: 011119
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1950
Total Pages: 406
Language: English
Classification: Book_English
File Size: 38 MB

Page 257

94
SAMAYSARA 112 Because these conditions called gunasthānas produce karmas, therefore the Self is not their author Only the conditions called gunasthānas produce the karmas
COMMENTARY The conditions which bring about bondage are of two kinds mülapratyaya or primary conditions, and uttarapratyaya or secondary conditions The former is of four sorts and the latter of thirteen as enumerated above The pratyayas or conditions are material in nature, and hence achetana, non-conscious They are mainly responsible for the various karmic modifications Hence they constitute the karta of the various karmas, and not the Self Thus the Self, being in no way the causal agent of the karmas, cannot be spoken of as the bhokta or the enjoyer of the fruits thereof Thus these pratyayas are said to be the immediate cause of the karmic modifications Though the pure Self is not in any way responsible for these karmic modifications, the impure Self in samsāra may be said to be the remote causal agent of these karmas Thus from the absolute point of view, the pure Self is neither karta nor bhākta, neither the actor nor the enjoyer, whereas the impure empirical Self is both karta and bhākta, doer and the enjoyer Thus the Sānkhya conception of purusha, that he is only the enjoyer and not the doer of karmas, is rejected here He who enjoys the karmas must also be its agent If he is not the one, he cannot be the other In his pure nature, the Self has neither aspects but in his impure form he has both the aspects
Next the author states that jīva and pratyayâs, the Self and karmic conditions are not absolutely identical
जह जीवस्स अणण्णुवओगो कोहो वि तह जदि अणण्णो ।
जीवस्साजीवस्स य एवमणण्णत्तमावण्ण ॥११३॥ Jaha Jivassa anannuvavogo koho vi taha jadi anno ! Jivassajivassa ya yevamanannatta bhāvannam (113)
यथा जीवस्यानन्य उपयोग क्रोधोऽपि तथा यद्यनन्य ।
जीवस्याजीवस्य चैवमनन्यत्वमापन्नम् ॥११३॥ 113 If anger is non-different from the Self, just as upayoga, then it must result in the identity of the Self with the non-self