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SAMAYASARA.
151
happy. Owing to this wrong belief, Karmic molecules are attracted to and bound with his soul. This thought has polluted his soul, without doing any harm or good to others. Although the thought of doing good to others will bind good Karmas, yet it is bondage and an obstruction in the path of Liberation.
दुविखदसहिदे सत्ते करेमि जं एस मज्भवसिदं ते। तं पाववंधगं वा पुण्णस्स य वंधगं होदि॥ २७२॥ दुःखितसुखितान् सस्थान् करोमि यदेवमध्यवसितं ते । तत्पापबंधकं वा पुण्यस्य च बंधकं वा भवति ॥ २७२ ॥
272. Thy impure thinking that I cause living beings (to be) miserable or happy, becomes the cause of the bondage of merit or demerit.
Commentary. The thought of doing injury to others causes bondage of deme
ious Karmas, while the thought of doing good to others causes bondage of meritorious Karmas. Bondage does not depend upon others being miserable or happy through him. A man may attempt to cause harm to another, and the other, instead of being harmed. may gain some benefit thereby, still he, who entertains the thought of doing harm, will never bind meritorious Karmas. In the same way a doctor treats a patient with the good thoughtactivity of saving him and performs an operation. Even if the patient succumbs and dies, the doctor will not be subject to bad
rmas, but will bind good Karmas on account of his good thought-activity.
मारोमि जीवावेमिय सत्ते जं एव मज्झरसिदं ते। तं पाववंधगं वा पुण्णस्स य वंधगं होदि॥ २७३॥ मारयामि जीवयामि च सत्त्वान् यदेवमध्यवसितं ते । तत्पापबंधकं वा पुण्यस्य च बंधकं वा भवति ॥ २७३ ॥
273. Thy impure thinking that I kill or I give life to living beings, becomes the cause of the bondage of demerit and merit. .
अज्भवसिदेण वंधो सत्ते मारे हि माव मारे हिं। एसो बंधसमासो जीवाणं णिच्छयणयस्स ॥ २७४ ॥
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