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to the karma and who keeps his instincts attuned with self-discipline, should blissfully lead a wellbalanced ascetic life (unobstructed by any impediments coming in his way).
१०७. संखाय पेसलं धम्मं, दिट्टिमं परिणिठवडे ।
107. Samkhāya pesalam dhammam, diṭṭhimam pariņivvuḍe. 107. After having known this magnificent Way of life, a muni of insight should extinguish (the fire of his sensuality and passions).
१०८. तम्हा संगं ति पासह ।
108. Tamha samgam ti päsaha.
108.
Therefore (i, e. for the extinction of sensuality and passions), perceive Attachment.
ANNOTATION 108. The term sa mga can have three meanattachment, sensations like sound, etc., and im
ings pediments.
Attachment can be forsworn by perceiving it. One who does not perceive it, cannot forswear it. In the method of sadhana laid down by Bhagavan Mahavira, knowledge and perception amount to watchfulness or alertness. Therefore, it constitutes an important method of forswearing attachment. The stronger the Knowledge and Perception, the weaker the effects of karma. On the weakening of the effects of karma, attachment is extinguished by itself.
MOR
ĀYĀRO
१०६. गंयेहिं गढिया जरा, विसण्णा काम विप्पिया ।
109. Gamthehim gaḍhiyä ṇarā, visanņā kāmavippiyā. 109. For persons attached to worldly possessions and luxuries, and bogged down (in sensual pleasures), sensuality becomes a serious impediment1.
११०. तम्हा लूहाओ णो परिवित्तसेज्जा ।
110. Tamha luhão no parivittasejjā.
1. Vippiyā Curni, p. 242.
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Vigghatatti (vighnatā) vippitatti egaṭṭha
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