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SAMAYASĀRA 154. Those who are outside the presence of paramartha or Supreme Self, through their ignorance--not knowing that -virtue leads to saṁsāra, desire the same with the belief that it will lead to mokşa.
COMMENTARY Those who observe all the rules of conduct imagining that they are walking the path which leads to mokşa are entirely mistaken. Even good conduct leads to karmic bondage. An ignorant person who is not aware of this truth and who boastingly exclaims, “I have kept up all the commandments, what more shall I do to enter into kingdom of Good”, will soon be disillusioned.
Thus ends the Chapter on Punya, Next the author takes up the discussion of papa or Vice. He indirectly implies that Vice is the cause of saṁsāra by stating the opposite--mokșa and its cause,
जीवादीसदहणं सम्मत्त तेसिमधिगमो णाणं । रागादीपरिहरणं चरणं एसो दु मोक्खपहो ॥१५॥ jīvādīsaddahaņas sammattam tesimadhigamo ņāņam rāgädi pariharanai caraṇañ eso du mokkhapaho (155) जीवादिश्रद्धानं सम्यक्त्वं तेषामधिगमो ज्ञानम् ।
रागादिपरिहरणं चरणं एषः तु मोक्षपथः ॥१५५॥
155. Belief in the padārthas such as soul; etc., is right faith, and knowing their true nature is right knowledge; then rooting out attachment, etc., is right conduct. These together constitute the path to mokşa.
COMMENTARY These are the well-known three jewels or the ratnatraya which constitute the mokṣa mārga, according to Jainism. Ratnatraya or the three jewels are considered from two points of view, vyavahāra and niscaya. Vyavahāra ratnatraya gradually leads to mokșa, and niscaya ratnatraya directly leads to mokşa.
Of these two the Rși must choose the direct and the immediate path to mokşa, that is real or higher ratnatraya. But the other one which operates gradually in producing the frụit ought to be accepted by the ordinary mortals,
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