Samayasara

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

Page 65

48
THE SACRED BOOKS OF THE JAINAS.
जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य । दुक्खा दुक्खफलाणि य णादूण णियत्तदे तेसु ॥७६ ।। जीवनिबद्धा एते अध्रुवा अनित्यास्तथा अशरणाश्च । दुःखानि दुःखकलानि च ज्ञात्वा निवर्त्तते तेभ्यः ॥ ७९ ॥
79. Knowing these (anger, etc.) which are bound to the soul, as transitory, impermanent, helpless, and painful (now) and pain-producing (in the future), (a right-believer) turns back from them.
Commentary. A right-believer correctly analyses his soul as distinct from anger and other impure thought-activities. The right-believer contemplates that his passion is due to the passion Karma bound to the soul : that this impure thought can last only for a limited time. It is not eternal; it is born and it dies, i.e., it is bound to the soul, and then on maturing, operates and is shed off ; and no forces or circumstances can then prevent such shedding off. It is itself painful.
en it operates, and it causes the bondage of undesirable Karma, the operation of which results in pains for the future. The rightbeliever sees that this soul is his own, is lasting, is a place of complete shelter, happiness and joy now and for evermore. This selfanalysis frees him from his enemy--anger, etc., and he acquir closer grasp of his own self. Thus when self-contemplation begins the self-realisation is gained.
कम्मस्स य परिणाम णोकम्मस्लय तहेव परिणामं । ण करेदि एदमादा जो जाणदि सो हवदि णाणी ॥८॥ कर्मणश्च परिणामं नो कर्मणश्च तथैव परिणामं । न करोत्येनमात्मा यो जानाति स भवति ज्ञानी।। ८०॥
80. And the soul does not (primarily) cause modification of Karmic matter and similarly modification of quasiKarmic matter. He who realises this, is the knower.
Commentary. He alone is a true knower who realises that the root cause of Karmic and quasi-Karmic bodies is matter itself which is uncons. cious and quite different from the conscious soul and that he is not