________________
64
SAMAYASĀRA
experience leads to the attraction and deposit of Karmic molecules in the Self. The Self behaves like a person besmeared with oil all over the body walking through a cloud of dust. Dust particles get easily deposited all over the oily surface of his body. So the Self, ignorant of his own nature, provides the necessary condition for attracting the Karmic particles which, when accumulated, permeate the whole nature of the soul thus clouding the intrinsic spiritual luminosity of the Self. This means Karmic bondage. This Karmic bondage in its turn produces the samsārio cycle of births and deaths, which is the inevitable carere of the unenlightened Ego. Thus the unenlightened Ego imagines himself to be the agent of all disturbances which take place in the inner series of consciousness and outer scheme of things. Thus appears the drama of the deluded Self in the form of Karta and his Karma, agent and his action.
जइया इमेण जीवेण अप्पणो आसवाण य तहेव ।
णादं होदि विसेसंतरं तु तइया ण बंधो से ॥७१॥ jaiyā imeņa jīveņa appaņo āsavāņa ya taheva ņādam hodi visesamtaram tu taiyā ņa bandho se (71)
यदानेन जीवनात्मनः आस्रवाणां च तथैव ।
ज्ञातं भवति विशेषान्तरं तु तदा न बन्धस्तस्य ॥७१॥ 71. As soon as the absolute difference between Ātmā and āsrava is appreciated by jīva, bondage ceases to be.
COMMENTARY Just as the absence of discriminative knowledge is the root-cause of bondage in samsāra, the appearance of true knowledge has the opposite result of dissolution of bondage and disappearance of samsāra.
णादण आसवाणं असुचित्तं च विवरीयभावं च ।
दुक्खस्स कारणं ति य तदो णित्ति कुणदि जीवो ॥७२॥ ņāduņa āsavāņāṁ asucittam ca vivarīyabhāvam ca dukkhassa kāraṇam ti ya tado nīyattiin kuņadi jīvo. (72)
ज्ञात्वा आस्रवाणामशुचित्वं च विपरीतभावं च ।
दुःखस्य कारणानीति च ततो निवृत्तिं करोति जीवः ॥७२॥ 72. Knowing that the äsravas are impure, of contray nature to Self, and the cause of misery, the soul abstains from them.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
