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66
SAMAYASĀRA
destroy all those ásravas, alien psycho-physical characteristics with which he identified himself in the empirical state. Next it is stated that the āsravas which are intrinsically and are the products of evil should be abstained from.
जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य ।
दुक्खा दुक्खफलाणि य णादूण णिवत्तदे तेहिं ॥७४॥ jīvanibaddhä ede adhuva aņiccā tahā asarana ya dukkha dukkhaphalāņi ya ņādūņa ņivattade tehim (74)
जीवनिबद्धा एते अध्रुवा अनित्यास्तथा अशरणाश्च ।।
दुःखानि दुःखफलानि न ज्ञात्वा निवर्तते तेभ्यः ॥७४॥ 74. Knowing them, bound as they are to the soul, to be impermanent, evanescent, unprotected and misery in their nature and also to be misery as their fruit in future (the Self) abstains from them.
COMMENTARY
The realisation of the Self and the disappearance of the asravas are inter-dependent and simultaneous. The moment the Self realises its true nature, the cloud of āsarvas gets dispersed. The moment this cloud of asravas gets dispersed, the Self shines in all its glory. Thus both are causally inter-dependent and the events occur simultaneously.
Adhruva means impermanent and extremely momentary like a flash of lightening. The ūsravas may appear at one moment and disappear at the next. This characteristic is indicated by the word adhruva, non-persisting.
The term anitya implies the quality of vanishing like temperature in a fever patient which may vary and finally disappear altogether. As against these attributes of āsravas, the śuddha jīva or the Pure Self is dhruva constant and permanent, and nitya, unchanging and eternal. Similarly the āstavas, since they are produced in the soul by alien conditions, are really asarana or unprotected, since they are dependent upon something other than themselves. Not so is the suddha jīva or Pure Self, since it is self-conditioned and hence undisturbed by anything else. The āsravas such as desire and hatred, constitute the misery in life. They are not only misery by nature, they carry with them the misery-producing potency through their association
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