Samayasara OR Nature of Self

SR No.: 011119
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1950
Total Pages: 406
Language: English
Classification: Book_English
File Size: 38 MB

Page 225

62
SAMAYSARA
organisms Sukshma ekendriya jwas are the microscopic organisms present in earth, water, air, etc Badara ekendriya jivas are the plants and trees of the whole botanical world These two types of ekendriya jivas are also called sthavara jivas, living organism incapable of locomotion or stationary beings The types of organisms beginning with the two-sensed organisms are called trasa jivas, organisms capable of locomotion All these are various terms describing the bodily differences and yet they are used as names of jivas The commentators explain this practical point of view with a popular illustration Ordinarily, a vessel containing ghee is called a ghee-pot The pot is made of clay and it is called a ghee-pot because it is used to keep ghee in it The name of the contained article is transferred to the container, the pot of clay from the practical point of view in order to distinguish it from a water jug or a milk jug In the same practical way, the various organic bodies get the name of the jivas, which are associated with them This transfer of nomenclature of the jiva to the body is only from the vyavahara point of view मोहणकम्मस्सुदया दु वण्णिदा जे इमे गुणट्ठाणा । ते कह हवति जीवा जे णिच्चमचेदणा उत्ता ॥ ६८ ॥ Mohanakammassudaya du vannida je ime gunatthänā Te kaha havanti jīvā je nichchamache dana vuttā
(68)
मोहनकर्मण उदयात्तु वर्णितानि यानीमानि गुणस्थानानि । तानि कथ भवन्ति जीवा यानि नित्यमचेतनान्युक्तानि ॥ ६८ ॥ 68 The stages of spiritual growth are stated to be due to the (mohaniya) deluding karmas which are permanently (achetana) non-intelligent How can they be identified with soul?
COMMENTARY
The various stages of spiritual development called gunasthanas are based upon the varying influence of mohaniya karma which manifests in two different ways One method of its influence is to interfere with the correct perception of reality on account of which it is called darsana mohaniya, deluding the right perception The other way of its influence is perverse conduct on account of which it is called charitra mohaniya The various gunasthanas