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158
ĀPTA-MĪMĀSĀ
COMMENTARY The position that both the views in verse 96 might be amalgamated or that it is unknowable, is untenable.
अज्ञानान्मोहतो बन्धो नाज्ञानाद् वीतमोहतः। straia HT: RICHTER en smerett|198|| ajñānān-mohato bandho nājñānād vītamohataḥ, jñāna-stokāchcha mokṣaḥ syādamohān mohiton
yathā.
98. Bandha follows from ajñāna if there be moha, but not from ajñāna where moha has disappeared. When there is no moha, mokşa (liberation) takes place even from little jñāna but not where moha exists.
COMMENTARY
The Jaina view is expounded in this verse. It is urged that moha decides everything in this case. Svāmi-Kārtikeya has said that ásravas are certain movements of jīva resulting from actions of speech, mind and body either accompanied by or bereft of moha-karma. We have mentioned in the commentary to verse 96 that karmas take possesion of a soul through āsravas. There are eight kinds of karmas, viz., jñānāvaraṇīya, darśanāvaranīya, mohanīya, antarāya, āyu, nāma, gotra and vedaniya. When a person wants to have liberation he attempts to have right faith, right knowledge and right conduct.2 When he attains these three, he becomes free from the first four kinds of karmas known as ghātiya (destructive) karmas. The influx of karmas can be stopped by samvara. By this stoppage fresh karmas cannot enter the soul. But even after stopping the entrance of fresh karmas, it is necessary to purge the soul of karmas which have already taken possession of the same. 1. “मणवयणकायजोया जीवपयेसाण फंदणविसेसा। मोहोदयेण जुत्ता निजुत्ता वि य आस्रवा
Erfall" Svāmi-Kārtikeyānupreksā, Verse 88. 2. Vide verse 39 of Dravya-sargraha, S.B.J., vol. I.
