Jethalal S. Zaveri
Prof. Muni Mahendra Kumar
tiviho esuvaogo appaviyappaṃ karedi kohohaṃ.
kattā tassuvaogassa hodi so attabhāvassa..26
tiviho esuvaogo appaviyappaṃ karedi dhammādῑ.
kattā tassuvaogassa hodi so attabhāvassa..27
(Esa tiviho uvaogo) This [aforementioned] threefold [deluded] consciousness (kohohaṃ appaviyappaṃ karedi) indulges in such predicates as "I am anger" (so tassa uvaogassa attabhāvassa kattā hodi) and in so doing it determines psychic states corresponding to consciousness, this is, it becomes the determinant [kartā] of these psychic states.
(Esa tiviho uvaogo) This [aforementioned] threefold [deluded] consciousness (dhammādi appaviyappaṃ karedi) indulges in such predicates as "I am virtuous activity [dhamma]", (so tassa uvaogassa attabhāvassa kattā hodi) and in so doing it determined psychic states corresponding to consciousness, that is, it becomes the determinan (karttā) of these psychic states.
Annotations:
The author continues the discussion on causal relation in the above verses. Six elements are needed to describe a complete causal relation:
- Subject: cause or principal agent (karttā)
- Object: effect (karma)
- The instrument (kāraṇa)
- The purpose (nimitta)
- The place from which the effect issues (sakāśa)
- The place in which the cause operates (adhikaraṇa).
(i) Tadaiva ātmā(kartā) ātmānaṃ (karma) ātmanā (karaṇa) ātmane (nimitta) ātmani (adhikaraṇa) dhyayati—The soul, about himself, with his self-reflection, for his own purpose, drawing out of himself and yet reposing in himself, contemplates.
Devdatta (kartā) phalaṃ (karma) aṃkuśena (karaṇa) dhanadattāya (nimitta) vṛkṣāt (sakāśa) vāṭikāyāṃ (adhikaraṇa) avehinoti (kriyā)—Devadatta plucks a fruit, with a hook, for Dhanadatta, from a tree, in his orchard.
The above sentences illustrate the different elements of causal relation. In the first sentence all the six elements exist in an identical thing viz., the soul. The second sentence relates several independent things. Our main concern are the first two elements—karta i.e. subject or cause and karma i.e. object or effect. In the sentence "I am anger" and "I am dharma" the soul arrogates, itself, to be the cause/subject while anger and dharma are the effects/object. This arrogance of the soul which is due to the three fold perversities results in the bondage. Neither anger nor dharma is the characteristic attribute of the soul and is there fore, patently an alien.
