Samayasara

SR No.: 001620
Original Sutra Author: Kundkundacharya
Author: J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1930
Total Pages: 234
Language: English
Classification: Book_English, Philosophy, Canon, & Discourse
File Size: 15 MB

Page 80

SAMAYASARA.
101. This attentive soul with three kinds (of wrong belief, etc.,) developes this false notion. “I am anger" (then) he becomes the doer of that attentiveness (i.e,) of that (false) thought-activity of the soul.
Commentary. A wrong-believer being deeply effected by wrong-belief, wrong knowledge and wrong conduct, believes that he is the doer of all the impure thought-activities of anger, pride, deceit, greed etc.; thus becomes the doer of this false and perverse thought, and is subjected to strong bondage of Karmas.
तिविहो एसुवमोगो अस्सवियप्पं करेदि धम्मादी। कत्ता तस्सुवमोगस्स होदि सो अत्तभावस्स ॥ १०२॥ त्रिविध एष उपयोग आत्मविकल्पं करोति धर्मादिकं । कत्तों तस्योपयोगस्य भवति स पात्मभावस्य ॥१०२ ॥
102. This attentive soul with three kinds (of wrong belief, etc.,) developes this false notion “I am medium of motion, etc.,” and (then) he becomes the doer of that attentiveness (i.e.,) of that (false) thought-activity of the soul.
Commentary. Just as a wrong-believer takes thoughts such as anger, etc., to be his own, so he takes the knowable objects also to be his own. It means that whenever a person knows any object, his consciousness is transformed into that form. This transformation is called the knowable thing. A perverse believer thinks this conscious thought to be himself. He forgets that he has the capacity of
science. His knowledge can comprehend all the knowables of the universe. Knowledge is an attribute of the soul and the objects which are known are quite different from him. The forms reflected in the mirror of knowledge belong to the objects ; while perfect knowledge which simultaneously knows all that is capable of being known, is an attribute of the soul. A wrong believer forgets his capacity of pure knowledge, and having identified himself with knowables, thinks that he is the knowable. He has not recognised the separate individuality of his own pure self. Thus he is also said to be the possessor of false notion. Here a reference appears to be made to the Vedantist who