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CHAPTER IX
151
COMMENTARY A person practising penances and void of rāga (attachment) or dvesa (aversion) often causes pain to his body. To hold that from this pain, there would be punya, will mean that he will have bondage from this punya and would not be able to attain liberation. Further, a learned muni has pleasure from equanimity resulting from knowledge of realities. To hold that pāpa results from one's own happiness would mean that such a person would have bondage from this cause. The view that punya and pāpa are derived from causing pain or pleasure to oneself is untenable. The result would be that no one would attain liberation which happens only when there is no possibility of any bondage resulting from punya or pāpa."
विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम् । अवाच्यतैकान्तेऽप्युक्तिर्नावाच्यमिति युज्यते ॥94॥ virodhānnobhayaikātmyam syādvād-nyāya
vidvişām, avāchyatāikānte'pyūktir-nāvāchyamiti yujyate. 94. For translation, see verse 13.
COMMENTARY
It cannot be said by those opposing the Syādvāda view, that the view of verse 92 and verse 93 is not maintainable separately. They can be asserted jointly. It cannot also be urged that it is indescribable (from the ekānta view) without considering the various aspects as laid down yādvāda.
1. “आत्मसुखदुःखाभ्यां पापेतरैकान्तकृतान्ते पुनरकषायस्यापि ध्रुवमेव बन्धः स्यात्। ततो न
framuntetied, 79144147HYATT!” Aștašati.
