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SAMAYASARA.
191
Commentary. The soul has ever been existing with its knowing nature. It is useless to say that soul causes soul. When there is no right discrimination, the soul believes itself to be the doer of impure thought-activities, but when right discrimination is attained, then the wrong belief that it is in reality the doer of impure thoughtactivity disappears and there arises the right belief that soul is really the doer of its own pure conscious thought-activity. An inactive soul can never be purified. The one-sided view of the Sankhya system is not correct. The soul is the doer of impure thought from the practical point of view, but it is doer of pure thought only, from the real point of view. Both views should be taken into consideration. दसणणाणचरितं किंचिवि णस्थि दु अचेदणे विसए। तह्मा किं घादयदे चेदयिदा तेसु विसएसु ॥ ३७१ ॥ दर्शनज्ञानचरित्रं किञ्चिदपि नास्ति त्वचेतने विषये । तस्मास्किं घातयति चेतयिता तेषु विषयेषु ॥ ३७१ ॥
371. There is no belief, knowledge, or conduct whatsoever in unconscious objects of senses. Therefore what does the conscious soul destroy in those sense objects.
Commentary. Belief, etc., does not inhere in sense objects ; objects being merely auxiliary causes of it. Therefore if the soul removes these sense objects, but retains its own thought-activity of attachment, etc., which is the primary cause of belief, etc., it can gain nothing by this removal of sense-objects. The word 'Ghadayade' in the Gatha implies that the belief, etc., here mean wrong belief, etc.
दसणणाणचरित्तं किंचिवि णस्थि दु अचेदणे कम्मे । तह्मा किं घादयदे चेदयिदा तेसु कम्मेसु ॥ ३७२॥ दर्शनज्ञानचरित्रं किञ्चिदपि नास्ति त्वचेतने कर्मणि । तस्मारिक घातयति चेतयिता तेषु कर्मसु ॥ ३७२ ॥
372. There is no belief, knowledge or conduct whatsoever in the unconscious matter of Karmas; therefore what does the conscious soul destroy in those Karmas.
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