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Samayasāra
Chapter - 1 through the senses of smell, sight and hearing. The verse emphasizes one's intimacy with the indulgence in material pleasures and utter scarcity of either the teachers or the text on the subject of the separateness of the soul from matter.
The use of three words suda, puricida and aṇubhūdu is significant. Suda refers to knowledge (jñāna) paricida to world-view (darşana) and anubhūda to conduct (cāritra). The three terms signify the unholy trinity of perverted knowledge perverted world- view and perverted conduct, which prevents self-realisation.
Ācārya Kundkunda's Promise
तं एयत्तविहत्तं दाएहं अप्पणो सविहवेण। जदि दाएज्ज पमाणं चुक्केज्ज छलं ण घेत्तव्वं ॥५॥ tam eyattavihattam dāeham appaņo savihavena. jadi dāejja pamānam cukkejja chalam na ghettavvam.. 5 Ācārya Kunkunda says:
(Dāeham) I promise to expound and reveal (tam) the aforementioned (eyattavihattam) trinity jñāna, darśana, cāritra unified (to become] the transcendental (appano) self, (savihaveņa) shining in its own full glory : (jadi) if (dāejja pamāṇam) I succeed in revealing (as promised) accept it as valid knowledge (chukkejja) on the contrary if I slip (chalam na ghettavvam) do not manipulate and misconstrue my views. Annotations :
As stated in the previous verse the subject of uncontaminated pure self is very rare to come across. Hence, Acārya Kundakunda undertakes to expound the transcendentally pure and perfect innate nature of the self where even the aforementioned trinity of characteristics viz., right knowledge, right world-view and right conduct are unified and the self is revealed in its full splendor and glory.
He further declares that if I succeed in convincing you, accept my exposition as valid knowledge (pramāna). Contrarily, if, inspite of my honest efforts. I slip and fail to convince you, at least do not misconstrue my statements and put a perverted meaning to them.
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