Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

Page 166

CHAPTER I
of the higher Self with the empirical consciousness characterised by baser emotions is certainly an evil to be got rid of. One who is able to realise this higher Self as distinct from the empirical Self and to concentrate upon one's higher Self by the conquest of the baser emotions constituting what is called moha or delusion, is called Jita-moha, the Conqueror of Delusion. जिदमोहस्स दुजइया खीणो मोहो हविज्ज साहुस्स ।
तया दुखीणमोहो भण्णदि सो णिच्छयविदुहि ॥ ३३॥ jidamohassa du jaiyā khiņo moho havijja sāhussa taiya du khiņamoho bhannadi so nicchayavidūhim (33) जितमोहस्य तु यदा क्षीणो मोहो भवेत्साधोः ।
तदा खलु क्षीणमोहो भण्यते स निश्चयविद्भिः ॥३३॥
33.
The Ṛsi who, after conquering moha or delusion, further completely eradicates moha (the root cause of base remotions), is called by the Seers of Reality, the Destroyer of Delusion.
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COMMENTARY
This is the third example of worshipping the Lord by praising His qualities. Conquest of moha implies merely the suppression of the baser emotions and pushing aside the empirical consciousness from the focus of attention in order to obtain the undisturbed contemplation of the higher self. But in the case of kşinamoha, the destruction of delusion, the baser emotions, and the association of the empirical Self, are completely eliminated leaving the higher Self as the unchallenged and undisturbed sovereign of the spiritual realm.
गाणं सव्वे भावे पच्चक्खादि य परेत्ति णादूण | तम्हा पच्चक्खाणं गाणं णियमा मुणेदव्वं ॥३४॥ ṇāņam savve bhave paccakkhādi ya paretti ṇādūņa tamhā paccakkhāṇam ṇāṇam ṇīyama mune davvam (34) ज्ञानं सर्वान् भावान् यस्मात् प्रत्याख्याति च परानिति ज्ञात्वा । तस्मात् प्रत्याख्यानं ज्ञानं नियमात् मन्तव्यम् ||३४||
34. The discriminative knowledge of the Self leads to discarding all alien dispositions, knowing them to be entirely foreign to the nature of the Self; therefore in reality, this discri