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Chapter - 3
Samayasura
āsavāņa visesamtaram ņādam hodi) is able to distinguish between the self and the causes of influx [i.e. is enlightened], (taiyā tu se bamdho ņa) then there is no fresh bondage.
(Nādūna) Knowing that (āsavānam) causes of influx are (asucittam ca vivrīdabhāvarn ca ya dukkhassa kāraṇam) also causes of defilement, vitiation and misery (tti jīvo tado niyattim kuņadi) the soul abandons them.
The enlightened soul contemplates that (aham khalu ekko suddho) I am a pure singularity (ya nimmamo) and free from all possessive desires, (nāņādamsanasamaggo) I am replete with knowledge and intuition; (ede savve khayam ņemi) I am able to eradicate all [aforementioned) causes of influx by (tamhi thido taccitto) meditating, concentrating and focusing my full attention on my own pure and perfect self.
(Ede) These [aforementioned causes of influx) are (jīvanibaddhā) distinct from the self, (adhuva) destructible (aņiccā) transitory (tahā ya asaranā) and incapable of providing refuge; (ya nādūna tehim nivattade) knowing this, the enlightened soul abandons them. Annotations :
In the preceding verses, we studied the discretion between the self and the cause of influx, i.e., bhāva āśrava and concluded that anger and the like, which are, undoubtedly, causes of influx of karmic matter, are different and distinct from the self and can, therefore, be positively abandoned.
Now in these verses, Ācārya Kundakunda recounts what benefits accrue by this knowledge. First and foremost is the obvious but great benefit, viz., the cessation of the bondage of karma, because, if the cause of influx is absent, there will be no influx, and hence, no bondage.
This is further reinforced by pointing out that not only the causes of influx are distinctly different from the self, they are also causes of pollution, defilement and corruption of the self. They are produced by the fruition of the deluding karma and, in turn, produce suffering and misery.
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