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 89

72
THE SACRED BOOKS OF THE JAINAS.
Commentary.
These 13 divisions are the spiritual stages, called Gunasthanaone, two, three, or all four of the above bondage-causing-influences are at work in the above stages of the spiritual development of the soul.
All four are at work in the first, and the third stages; Mithyátva drops out, and Avirata-Kasháya-Yoga only appear in the 2nd, 4th, and 5th stages; in the 6th, 7th, 8th, 9th and 10th stages Avirata also is subdued, and Kashaya and Yoga only remain; and in the 11th, 12th and 13th stages, Yoga only shows itself. The soul's vibrations caused by the operation of body-making Karma only determine the kind and quantity of the molecules of the Karmas bound, while the degree of passions determines the duration and intensity of fruition. The operation of Karmas is the cause of fresh bondage; not the nature of the soul. This operation is nothing but the effect of matter. Matter attracts matter. Thus matter only is the auxiliary cause for modification of fresh Karmic molecules into any kinds of Karmic bondage.
एदे अदा खलु पुग्गलकम्मुदयसंभवा जा । ते जदि करंति कम्मं वि तेसिं वेदगो यादा ॥ ११८ ॥
एते अचेतनाः खलु पुद्गलकम्मोदयसंभवा यस्मात् । à aft gåíà ad an¶ à¶i àza aFEAT || ??= |||
118. From the real standpoint these (are) unconscious (i.e., non-soul), because (they are) produced by the operation of material Karmas. Though they cause the Karmas, the soul (is) never the enjoyer of them (from the real standpoint).
Commentary.
Liberation is the realisation of the soul's pure nature. The pure and real nature of soul is to modify into its own pure attributes and to enjoy its own true and independent happiness. It has no passion, no attachment to the non-self; it cannot be said to enjoy worldly pleasures which are dependent upon external objects and are brought about by the operation of material Karmas. A right-believing layman, leading a family life, may be taken to enjoy worldly pleasures; but he does not identify his soul with such seeming sweetness. The real point of view sees a mundane soul