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Pravacanasāra
(rāga) and aversion (dveşa), and transforming itself into happiness or misery, continues the process of bondage of fresh karmas. It does not get liberated from the bondage of karmas even in trillion years; its shedding of karmas incessantly causes new bondage of karmas. The process of shedding and binding of karmas goes on. The knowledgeable soul, however, with help of the Three Jewels (ratnatraya) – knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama)-establishes itself in the experience of the pure soul-substance (ātmatattva), after controlling well the threefold activities of the mind, the speech and the body. In the process, it sheds, in no time and effortlessly, innumerable karmas. It entertains no dispositions of attachment (rāga) and aversion (dveşa) on fruition of karmas, and does not transform itself into happiness or misery, thus snapping the process of bondage of fresh karmas. It ends the sequence of transmigration and attains liberation. Thus,joint presence of these three-knowledge of the Scripture, right faith in the objects of reality, and proper restraint (samyama) – fructifies through the knowledge of the soul-substance (ātmatattva).
परमाणुपमाणं वा मुच्छा देहादियेसु जस्स पुणो। विज्जदि जदि सो सिद्धिं ण लहदि सव्वागमधरो वि B-39॥
परमाणुप्रमाणं वा मूर्छा देहादिकेषु यस्य पुनः । विद्यते यदि स सिद्धिं न लभते सर्वागमधरोऽपि ॥3-39॥ सामान्यार्थ - [यस्य] जिस पुरुष के [ पुनः ] फिर [ परमाणुप्रमाणं वा ] परमाणु बराबर भी अतिसूक्ष्म [ देहादिकेषु ] शरीरादि पर-द्रव्यों में [ मूर्छा] ममता भाव [ यदि] जो [ विद्यते ] मौजूद है तो [ सः] वह पुरुष उतने ही मोह-कलंक से [ सर्वागमधरोऽपि] द्वादशांग का पाठी होता हुआ भी [ सिद्धिं ] मोक्ष को [न] नहीं [ लभते ] पाता।
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