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SAMAYASĀRA
COMMENTARY This is given as an illustration of the true worship of the Jina through praising His qualities. Control of the senses implies three things. Control of the sense-organs or dravyaindriyas; control of sense-perception which is bhāva-indriya and, finally, the control of the perceived environmental objects or indriya-vişaya. The sense-organs and sense-perception, though serving as instruments of knowledge to the soul, do only present the world of environmental objects and thus divert the attention of the soul to a world other than itself. Conquest of these senses therefore implies the acquisition of freedom from the influence of environmental objects. When such an intellectual attitude is secured through yoga or tapas, the attention thus liberated is directed inwards leading to the contemplation of the Pure Self. Contemplation of the Pure Self leads to becoming one with it. One who reaches this goal of self-realisation is known as Jina. This is the summum bonum of life to be achieved according to the Jaina faith.
जो मोहं तु जिणित्ता णाणसहावाधियं मुणदि आदं ।
तं जिदमोहं साहुं परमट्ठवियाणया विति ॥३२॥ jo moham tu jiņittā ņāṇasahāvādhiyan munadi ādam tam jidamohañ sāhun paramațțhaviyāṇayā vimti
यो मोहं तु जित्त्वा ज्ञानस्वभावाधिकं मनुते आत्मानम् ।
तं जितमोहं साधु परमार्थविज्ञायका ब्रुवन्ति ॥३२॥ 32. The saints who know the, nature of absolute reality, call him Jita-moha or conqueror of delusion who, by subjugating the delusion, realises that the self is intrinsically of the nature of knowledge.
COMMENTARY This is given as an illustration of the second type of adoration through the praise of quality. Conquest of delusion is the quality praised in this gātha. The term moha implies the various gross emotions such as anger, pride, deceitfulness, avarice, etc. These emotions naturally create undesirable excitement in the consciousness. These vari ous emotional disturbances and the consciousness which is so disturbed are all unwarrantedly identified with the rcal Sell. This identification
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