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170
SAMAYASARA
Thus from the real point of view, all the externally conditioned thought activities because they constitute the causal condition for karmic bondage have to be rejected by the saints who have renounced all. To renounce such thought activities, they have to reject the practical point of view itself since that is based upon external things. Spiritual liberation from karmic bondage is possible only by adopting the real point of view. Hence one who wants to reach the goal of Nirvana has to adopt the real point of view and reject the practical point of view.
वदसमिदीगुत्तीओ सीलतवं जिणवरेहिं पण्णत्तं ।
कुव्वतो वि अभविओ अण्णाणी मिच्छादिट्ठी दु ॥ २७३॥
vadasamidiguttio silatavam jiņavarehim pannattam kuvvamto vi abhavio anṇāņi micchādiṭṭhi du (273) व्रतसमितिगुप्तयः शीलंतपो जिनवरैः प्रज्ञप्तम् ।
कुर्वन्नप्यभव्योऽज्ञानी मिथ्यादृष्टिस्तु ॥ २७३॥
273. Persons incapable of spiritual liberation even though they observe vows, carefulness, restraints, rules of conduct, and penance as described by the Jinas do remain without true knowledge and of false faith.
Jain Education International
COMMENTARY
Various kinds of religious discipline prescribed by the Jina are from the vyavahara point of view, Hence they constitute vyavahāra caritra, course of conduct prescribed for the ordinary man. These rules of conduct may be observed even by abhavyas -persons innately unfit for spiritual salvation. Even though such an abhavya practises those rules of conduct, he cannot be considered to be equipped with the three jewels of the higher order which are based upon the nature of the pure Self. Hence his conduct is only of the lower order belonging to the three jewels of the lower order. Hence from the absolute point of view, since the abhavya is endowed with the inferior jewels, his faith and knowledge cannot be considered to be of the right kind. Therefore even the successful observance of the rules of conduct does not entitle him to be classed among those of right knowledge and right faith. Hence he must remain ajñānī and mithyadṛṣṭi.
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