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THE SACRED BOOKS OF THE JAINAS.
यो वेदयते वेद्यते समये समये विनश्यत्युभयं । तद् ज्ञायकस्तु ज्ञानी, उभयमपि न कांक्षति कदाचित् ॥ २१३॥
213. (The thought-activity) which feels and that which is felt are both destroyed moment (after) moment. He who knows this is the knower. He does not crave either of them at any time.
Commentary.
Whenever a desire for an object arises in a soul, it is impossible to achieve it at that very moment. There must necessarily be an interval, however short, between the desire and its gratification. Again, the concentration on the desired object must take some time, howsoever short it may be. Thus the thought-activity which
ated the desire could not achieve the desired object, because it was followed by another thought-activity, and itself ceased to exist. The thought-activity which achieves an object is different from the one which conceived the desire for its enjoyment, as the desired object could not be had at the very moment, when the desire for it was conceived. Knowing this, the right knower does not wish to enjoy anything. The saints are above desire. They take food, but they heed not its taste; and they take it only to keep their body active, for a healthy body helps the advancement of the soul. Layman in the lower stages of vows or in the vowless stage, may believe that all desires are frail and are therefore unworthy of being thought of, yet being subject to the operation of passion-Karma they yield to passion and endeavour to achieve the objects of their desire. Still they are not ignorant : they know their weakness. And they believe that the practice of self-realisation only, can weaken, subside or destroy passionKarmas.
बंधुवभोगणिमित्तं अज्झवसाणोदएसु णाणिस्स । संसारदेहविसपस णेव उप्पज्जदे रागो॥ २१४ ॥ बंधोपभोगनिमित्तेषु अध्यवसानोदयेषु ज्ञानिनः। संसारदेहविषयेषु नैवोत्पद्यते रागः ॥२१४ ॥
214. For the knower, (there) arises no attachment to thought activities, caused by the operation (of Karmas), relating to mundane and physical pleasures, and leading to bondage, or enjoyment.
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