________________
SAMAYASARA.
of merit; but only owing to his inability to strictly and continuously follow the high and difficult path of pure thought-activity and to save himself from slipping into the dismal depths of evil-thoughts and evil-deeds.
जहणाम कोचि पुरिसो कुच्छियसीलं जग वियाणित्ता । वज्जेदि तेण समयं संसग्गं रायकरणं च ॥ १५५ ॥ एमेव कम्मपयडी सीलसहावं हि कुच्छिदं खादुं । वज्जति परिहरंति य तं संसग्गं सहावरदा ॥ १५६ ॥ यथा नाम कश्चित्पुरुषः कुत्सितशीलं जनं विज्ञाय । वर्जयति तेन समकं संसर्ग रागकरणं च ॥ १५५ ॥ एवमेव कर्मप्रकृतिशीलस्वभावं हि कुत्सितं ज्ञात्वा । वर्जयन्ति परिहरति च तत्संसर्ग स्वभावरताः ।। १५६ ।।
155-156. As any one who-so-ever knowing a man (to be) of bad character gives up association and attachment with him. Similarly, from the real standpoint knowing the nature of karmas (good or bad), to be harmful, those obsorbed in their own nature refrain, and prohibit (others ), from association, (with such karmas).
93
Commentary.
A saint absorbed in the contemplation of his own pure nature, has no concern with either good or bad deeds. He advises others also to stick to the sure path of freedom, peace and happiness. Even a person who has just begun to walk in the path of liberation should believe so. He may take help from good deeds (as they are useful in checking him from indulgence in evil) as long as he finds himself unable to stick to self-realisation, but his belief that they do not directly lead to libration, but perpetuate bondage, and thus hinder liberation, remains unshaken.
रत्तो बंधदि कम्मं मुंचदि जीवो विरागसंपण्णो । एसो जिणोवदेसो तह्मा कम्मेसु मारज्ज ॥ १५७ ॥ रक्तो बध्नाति कर्म मुच्यते जीवो विरागसम्पन्नः । एषो जिनोपदेशः तस्मात् कर्मसु मारज्यस्व ॥ १५७ ॥
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