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YALNA
'अदिस्समाणे' का अर्थ है-राग और द्वेष द्वारा जीव दृश्यमान (देखा जाता है, अर्थात् प्रभावित होता है) होता है, परन्तु वीतराग राग और द्वेष इन दोनों से दृश्यमान नहीं होते अर्थात् प्रभावित नहीं होते।
'लोगसण्णं'-प्राणिलोक की आहारादि चार संज्ञाएँ अथवा दस संज्ञाएँ लोक संज्ञा कही जाती हैं। वित्तैषणा, कामैषणा (पुत्रैषणा) और लोकैषणा रूप जो तीन एषणाएँ बताई हैं, वे भी लोकसंज्ञा हैं। विषयों की ओर दौड़ने की मनोवृत्ति को भी लोक संज्ञा कहते हैं।
Il 9727H GESTOS 494197 Elaboration—These phrases direct at knowing well and avoiding the harms caused to soul by its association with karmas and their source (attachment and aversion). The message contains inspiration to be away from the two ends of the seed of karma, namely attachment and aversion; to get free of the desire of the world (attachment) after knowing its true form (mundane indulgences and passions); and to pursue the path of discipline.
Akammassa-One who is without karma or is free of all karmas is also free of mundane appellations like those of hell-being, animal, human-being, god, child, old man, youth, perfect (having all sense), imperfect (not having all sense), etc.
All such appellations or adjectives as hell-being, animal and human-being, or one sensed to five sensed, or stupid and intelligent, or female and male, etc. are for one who is infested with karmas. The cause of all these divisions and differences or classifications is karma, therefore karma is the only cause of appellations.
The commentator (Churni) has defined this as-karma causes imposture. It is of three types of the soul, of karmas, and of the body. When the soul is infested with desire for indulgences and passions it is soul-imposture (the acquisitive nature). This leads to acquisition of imposture of karmas which leads to imposture of the body. In the mundane domain it turns into appellations (a misleading adjective because the ultimately true form of the soul is pure) like those of hell-beings; human-beings, etc. pratuita : peiter steerera
( pano ) Sheetoshniya : Third Chapter
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