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CHAPTER VII
151
They may condemn evil but they sympathise with and forgive the evil-doer. This attitude is beautifully illustrated in Christ's words addressed to the woman taken in the act of adultery, “Neither de I condemn thee. Go and sin no more.” Thus upagūhana is in short the result of upab?mhana, the fulness of power manifesting itself in forgiving and forbearance towards the weak.
In this case there is no karmic bondage, resulting from non-forbearance; nirjarā, or shedding of past karmas alone remains to be effected.
In the next gāthā the author gives a description of sthitikarana, non-wavering firmness in faith.
उम्मग्गं गच्छंतं सगमपि मग्गे ठवेदि जो चेदा । सो ठिदिकरण जुत्तो सम्मादिट्ठी मुणेयव्वो ॥२३४॥ ummagggi gacchamtam sagamapi magge ţhavedi jo ceda so thidikaraņa jutto sammādiţthi muneyavvo (234) उन्मार्गे गच्छन्तं स्वकमपि मार्गे यः स्थापयति यश्चेदयिता।
स स्थितिकरणयुक्तः सम्यग्दृष्टिमन्तव्यः ॥२३४॥
234. He who, instead of going astray, establishes himself firmly in the path of emancipation must be considered to be the right-believer who is endowed with steadfastness.
COMMENTARY In this case also since the right believer is firmly established in the path leading to mokșa, there is no wavering in him. Hence there is no bondage due to the lack of firmness. Hence there is only nirjarā to be effected here also.
Next the author describes the constituent element vātsalya, the attitude of love and devotion.
जो कुणदि वच्छलत्तं तिण्हे साधूण मोक्खमग्गम्मि । सो वच्छलभावजुदो सम्मादिट्ठी मुणेयव्वो ॥२३५॥ jo kunadi vacchalattas tinhe sādhūna mokkhamaggammi so vacchalabhāvajudo sammādiţthi mumeyavvo (235) यः करोति वत्सलत्वं त्रयाणां साधूनां मोक्षमार्गे । सः वात्सल्यभावयुक्तः सम्यग्दृष्टिमन्तव्यः ॥२३५॥
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