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hate," "I am angry, etc." Thus vitiated by ignorance the Self figures as the Kartā or the agent in relation to the various alien characteristics.
CHAPTER III
परमप्पाणमकुव्वी अप्पाणं पिय परं अकुव्वतो ।
सो णाणमओ जीवो कम्माणमकारगो होदि ॥९३॥ paramappanamakuvvī appāņam piya param akuvvanto so ṇāņamao jivo kammāṇamakārago hodi (93) परमात्मानमकुर्वन्नात्मानमपि च परमकुर्वन् ।
स ज्ञानमयो जीवः कर्मणामकारको भवति ॥९३॥
93. That knowing Self which does not make non-self, Self and the Self, non-self, does not become the Kartā or causal agent of those various Karmas.
COMMENTARY
This gatha emphasises the importance of discriminative knowledge. Realisation of the true characteristics of the Self as different from those of non-self, results from the disappearance of ajñāna. That is identical with samyak jñāna or Right knowledge, and this samyak jñāna or Right knowledge leads to mokṣa or liberation of the Self. In short ajñāna, is said to be the cause of bondage, and samyak jñāna, the cause of mokşa.
fafat gain erqfaqui adfa atatż i कत्ता तस्सुभगस्स होदि सो अतभावस्स ॥ ६४॥ tiviho esuvaogo appaviyappam karedi kodhoham kattā tassuvaogassa hodi so attabhāvassa (94)
त्रिविध एष उपयोग आत्मविकल्पं करोति क्रोधोऽहं । कर्त्ता तस्योपयोगस्य भवति स आत्मभावस्य ॥ ९४ ॥
94. Thus the Self whose nature is upayoga, manifests (as conditioned by corresponding Karmic pratyayas) in three different impure forms (of wrong faith, wrong knowledge, and wrong conduct) produces false identity (of Self with impure emotions) such as 'I am angry'. He becomes the upādāna kartā or the causal agency for those impure experiences of that empirical ego.
Jain Education International
COMMENTARY
This statement is equally applicable to the other grosser emotions as pride, delusion, etc,
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