Samayasara

Author(s): Kundkundacharya, J L Jaini
Publisher: ZZZ Unknown

Page 33

16
THE SACRED BOOKS OF THE JAINAS.
कम्मे णोकम्महि य अहमिदि अहयं च कम्म णोकम्म। जा एसा खलु बुद्धी अप्पडिबुद्धो हवदि ताव ॥ २२॥ कर्मणि नोकर्मणि च अहमिति अहकं च कर्म नोकर्म । यावदेषा खलु बुद्धिरप्रतिबुद्धो भवति तावत् ॥ २२ ॥
22. I am in Karmic matter (and thought-activity produced by it), and in physical matter; or I (am) the Karmic and quasi-Karmic matter. So long as this understanding (goes on), indeed, (the soul) till then is of perverse knowledge.
Commentary. Ignorance is ever inherent in a mundane soul, and will last so long as it does not recognise himself, and know that this body, bondage of Karmas, anger, pride, deceit, and greed, etc., all impure thought-activities, are all foreign to the real nature of soul. They are all material, because their main cause is matter. When a soul rightly believes in his pure individuality as a store of all-knowledge, all-happiness and all-peace, it becomes a right believer and then it is able to tread on the path of liberation. " Know thyself," Gnothe seauton of the Greeks, is really a summary of Shri Kunda-Kunda Acharya's teaching.
जीवेव अजीवे वा संपदि समयह्मि जत्थ उवजुत्तो। तत्थेव बंध मोक्खो होदि समासेण णिदिट्टो ॥ २३ ॥ जीवे वा अजीवे वा संप्रतिसमये यत्रोपयुक्तः । तत्रैव बंधोमोक्षो भवति समासेन निर्दिष्टः ॥ २३ ॥
23. In (one's pure) soul or in non-soul, in whichever (of the two, the soul) is observed for the time being, in that same, liberation or bondage results (respectively). So (it) is briefly described (by the Conquerors).
Commentary. The aim of all Jain doctrine is that concentration of the mind on the soul in its real essence shorn of all connection with matter and its concerns, leads to liberation-the goal of all religious discipline. When, however, matter is the object of attachment, or when there is the slightest inclination thereto, the soul is led into bondage which negates liberation.