Samayasara

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

Page 46

SAMAYASARA.
एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा। केवलिजिणेहिं भणिया किह ते जीवो ति उच्चंति ॥ ४६॥ एते सर्वेभावाः पुद्गलद्रव्यपरिणामनिष्पन्नाः। केवलिजिनैर्भणिताः कथं ते जीवा इत्युच्यते ॥ ४६॥
49. (It is) said by the Perfect Conqueror that all these conditions are produced by the operation of material Karmas. How can they be called souls ?
Commentary. The conditions contemplated by the last Gathas are quite material and the soul is free of all material impurities. Its pure reality, in its real essence, has already been discussed in the first chapter.
अट्टविहं पिय कम्मं सव्वं पुग्गलमयं जिणा विति । जस्स फलं तं बुच्चदि दुक्खंति विपञ्चमाणस्स ॥५०॥ अष्टविधिमपिकर्म सर्व पुद्गलमयं जिना ब्रुवंति । यस्य फलं तदुच्यते दुःखमिति विपच्यमाणस्य ॥५०॥
50. The Conquerors say (that) all the eight kinds of Karmas are all material. What is called pain is the (resulting) fruit of their maturity.
Commentary.
Pain, disappointment, disease, death, etc., are material from the real standpoint, because they are the result of Karmic matter. Here the operative thought-activity of the soul is also called material, as being the result of material Karma. All the impure conditions of a mundane soul are due to the operation of eight kinds of Karmas. Their fruition, on maturity, is what we call pain, because the soul is thereby obstructed from enjoying true and inde. pendent happiness born in the realization of self, shorn of interruptions, for all time. Only a soul free from the eight Karmas is always happy and perfect. There are eight Karmas of which the following four are called destructive (Ghátíya) :-(1) knowledgeobscuring which prevents knowledge, (2) conation-obscuring which prevents conation, (3) deluding Karmas which delude right belief and right conduct, (4) obstructive, which prevent the manifesta