________________
(2) The asravas are also aparisravas (not means of outflow of 9 karmas; cause of bondage, of karma), the aparisravas are also asravas.
(3) The anasravas (not sources of inflow; specific vows) are also parisravas, the parisravas are also anasravas.
(4) The anasravas are also aparisravas, the aparisravas are also anasravas.
This aphorism mentions the first and fourth combination. The second combination is invalid because it is impossible that one who has inflow of karmas does not shed karmas. The third alternative relates only to an ascetic who has attained rock-still state (Shaileshi avastha) and is free of any affiliation. Such an ascetic has no inflow of karmas, he only sheds already accumulated karmas. The fourth alternative relates to the liberated souls. They have neither inflow nor outflow of karmas. They are free of any bondage or shedding of karmas.
Atta vi santa aduva pamatta-—This aphorism conveys that some people pass comment about persons involved in sinful activities or attached to mundane pleasure. They cannot accept religious conduct, or they cannot prepare themselves to shedding of karmas.” But the author says that forced by some circumstances, attachment and aversion may surface and some people may get tormented (artt) like Arjunamali and Chilatiputra. In the same way some people may get absorbed in mundane pleasure. However, on destruction-cum-pacification of the causal karmas, as soon as they get enlightened they become alert and shifting from the path of bondage of karmas they take to the path of shedding of karmas. This is absolutely true.
The tormented are of two types—(1) Dravya artt (physically tormented)-destitute or sick. (2) Bhava artt (mentally tormented) consumed by violence, anger 'and other such feelings. Pramatta means intoxicated or stupefied by mundane pleasure, alcohol, etc. HRicka : Ergef 37 Ezra
(789)
Samyaktva : Porth Chapter
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
