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Samayasāra
Chapter - 3
āśrava is, however, not so obvious because empirically bhāva āśrava is also mutation of the soul and therefore not absolutely different from it. Transcendentally, however, anger, pride and the like i.e. emotions, passions and psychological distortions are the result of the fruition of deluding karma and not modifications of pure self. Hence anger and the like are not the characteristics of the self and can therefore be abandoned and eradicated. As long is this subtle distinction is not realized, the soul remains unenlightened and continue to indulge in anger, pride and the like, with the inevitable consequence of the bondage by dravya karma. But as soon as it is realized that anger etc. are distinct from the soul and can therefore be abandoned, the soul becomes enlightened and refrain from indulging in them and stop bondage of new karma. Thus, we have a positive criterion for the enlightened souls, which is in accordance with what has been shown by the omniscient through the scripture.
Benefits of Enlightenment
जइया इमेण जीवेण अप्पणो आसवाण य तहेव । णादं होदि विसेसंतरं तु तइया ण बंधो से ॥ ३ ॥
jaiyā imena jīveṇa appaṇo āsavāṇa ya taheva. ṇādam hodi visesamtaram tu taiyā ṇa bamdho se..3
ाण आसवाणं, असुचित्तं च विवरीदभावं च । gavert chrui fau, act furufti quifa Fiat 118 11 य, ṇāduṇa āsavāṇām asucittam ca vivarīdabhāvam ca. dukkhassa kāraṇam tti ya, tado niyattim kunadi jīvo..4
अहमेक्को खलु सुद्धो य णिम्ममो णाणदंसणसमग्गो । तम्हि ठिदो तच्चित्तो सव्वे एदे खयं णेमि ॥ ५ ॥ ahamekko khalu suddho ya nimmamo ṇāṇadamsaṇasamaggo. tamhi thido taccitto savve ede khayam nemi..5
जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य ।
दुक्खा दुक्खफला ति य णादूण णिवत्तदे तेहिं ॥ ६ ॥ jīvaṇibaddha ede adhuva aṇiccā tahā asaraṇā ya. dukkhā dukkhaphalā tti ya ṇādīṇa nivattade tehim..6
(Jaiya) When (imeņa jīveņa) this jīva (appāṇam taheva ya
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