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THE SACRED BOOKS OF THE JAINAS.
as such. Being detached from the different stand-points, the Soul adopts no particular stand-point whatsoever.
Commentary. The different view points are necessary and useful in discourse or exposition of Truth. The Truth itself, the ever-self-absorbed Soul is obviously above all standpoints.
सम्मईसणणाणं एवं लहदित्ति णवरि ववदेसं। सव्वणयपक्खरहिदो भणिदो जो सो समयसारो ॥१५१॥ सम्यग्दर्शनज्ञानमेतल्लभत इति केवलं व्यपदेशम् । सर्वनयपक्षरहितो भणितो यः स समयसारः॥१५१ ॥
161. That which is said to be above the different stand-points, (and which) alone deserves the name of this right belief and knowledge is the Samayasára, (the pure Soul the Essential Soul, or the soul in its essence).
Commentary. Samayasára is the pure soul in its essence. A right believer himself becomes the soul in Essence, when he is absorbed in his own soul which is full of all its pure attributes, conation, knowledge, belief, peace, power, happiness, etc. It is the association of Karmic bondage which brings about the impure modifications of soul. Really, the soul is above all these impurities. It is all pure, peaceful and happy and modifier of its own pure thought-activities. One who meditates upon this again and again acquires self-absorption, which is Samayasára.
CH A P TER IV.
Demerit and Merit.- (Punya Papa.) कम्ममसुहं कुसीलं सुहकम्मं चावि जाण सुहसीलं । कह तं होदि सुसीलं जं संसारं पवेसेदि ॥ १५२॥ कर्माशुभं कुशीलं शुभकर्म चापि जानीहि सुशीलं । कथं तद्भवति सुशीलं यत्संसारं प्रवेशयति ॥ १५२ ॥
162. Know bad Karmas (to be) demerit and good karmas (to be) merit. How can that be meritorious which causes (the soul) to wander in the cycle of existences,
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