________________
SAMAYASARA.
195
जह सिपिनो कम्मफलं भुंजदि णय सोदु तम्मोहोदि। तहजीवो कम्मफलं भुजदिणय सोवि तम्मओ होदि॥३८१॥ यथा शिल्पिकः कर्मफलं भुंक्त न च स तु तन्मयो भवति । तथा जीवः कर्मफलं भुंक्त नच तन्मयो भवति ॥ ३८१ ॥
381. As the artisan enjoys the proceeds of his job, but he does not become identified with them, so the soul enjoys the fruit of its Karmas but never becomes identified with them. एवं ववहारस्स दु वत्तव्वं सणं समासेण । सुणु णिच्छयस्स वयणं परिणामकदं तु जं होदि ॥३८२॥ एवं व्यवहारस्य तु वक्तव्यं दर्शनं समासेन । शृणु निश्चयस्य वचनं परिणामकृतं तु यद्भवति ।। ३८२ ॥
382. Thus then should the doctrine of the practical standpoint be shortly defined. Listen to the description of the real standpoint, which deals with the thought-activity (of the soul itself).
Commentary.
Gathas 378 to 382 contain a desertation on the practical point of view. As a goldsmith makes an ornament with his hands and other instruments, and enjoys the wages, which he gets for his job, in the same way the soul binds Karmas with its activities of mind, body, and speech, and other outward occupations and reaps the fruit as pleasure or pain. This is from the practical standpoint, because really the soul in the goldsmith, the conscious agent, is different from the ornament, from his hands and from his instruments, and from his earnings. The goldsmith is only doer of his own thought-activity of making ornaments and of using instrument and is the enjoyer of the satisfaction which he feels on gaining his wages. Similarly the soul from the impure real point of view is doer of his own impure thought-activity in doing actions and using mind, body, and words, and performing other occupations and is the enjoyer of impure thoughts such as “I am satisfied, etc." Thus one substance is only an auxiliary cause of modifications in another,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
