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Samuyasāra
Chapter - 1
इणमण्णं जीवादो देहं पोग्गलमयं थुणित्तु मुणी।
मण्णदि हु संथुदो वंदिदो मए केवली भयवं ॥२८॥ iņamannam jīvādo deham poggalamayam thunittu munī. mannadi hu samthudo vamdido mae kevalī bhayavam.. 28
तं णिच्छये ण जुञ्जदि ण सरीरगुणा हि होंति केवलिणो।
केवलिगुणे थुणदि जो सो तच्चं केवलिं थुणदि॥२९॥ tam nicchaye na juñjadi na sariragunā hi homti kevalino. kevaligune thunadi jo so taccum kevalim thunadi.. 29 णयरम्मि वण्णिदे जह ण वि रणो वण्णणा कदा होदि।
देहगुणे थुव्वंते ण केवलिगुणा थुदा होति ।। ३० ।। nayarammi vannide jaha na vi ranno vannaņā kadā hodi.
dehagunç thuvvamte na kevaligunā thudā homti.. 30 The Empirical View :
(Thuņittu) By devotion towards (poggalamayam deham) the physical body (jīvādo annam) which is different from the soul (muni) an ascetic aspirant (mannadi hu) believes that (mae) I (samthudo vamdido) have worshipped and bowed to (kevali bhayavum) an omniscient. The Transcendental View :
(Tam) The above process of devotion (nicchaye) with transcendental view (na juñjadi) is not proper because (sarīra-guņā) the attributes of the physical body (kevalīņo na hi homti) are not really possessed by an omniscient; (jo) he who (kevali-gune thunadi) worships/eulogizes the spiritual virtues of the omniscient (so taccham kevalim thuộadi) truly worships the omniscient.
(Devotion to physical body is not the same as that to spiritual virtues). (Jaha) Just as (nayarammi vannide vi) describing the capital city of a king (ranno vannaņā kadā ņa hodi) is not the same as describing the king himself, similarly (deha-gune thuvvamte) eulogizing the good qualities of the body of an omniscient (kevali-gunā na thudā homti) does not mean eulogizing the virtues of an omniscient. Annotations : By these verses, Ācārya Kundakunda dispels the doubts of - - 41 :
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