Samayasara

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

Page 77

60
THE SACRED BOOKS OF THE JAINAS.
going on from eternity. Every particular bondage has its beginning and end. If the soul were pure, it would have infinite Knowledge, Power, and Bliss. There could be no need nor possibility of its becoming impure or mundane. Wrong belief, wrong knowledge and vowlessness pervert the consciousness of the mundane soul. These are and have been the cause of mundane lives and wanderings from eternity, and would leave it only when by acquiring Right Belief, it acquires Right Knowledge and by pursuit of Right Conduct attains Liberation.
एदेसु य उवओगो तिविहो सुद्धो णिरंजणो भावो। जं सो करेदि भाव उवयोगो तस्स सोकत्ता ॥१७॥ एतेषु चोपयोगस्त्रिविधः शुद्धो निरंजनो भावः। यं स करोति भावमुपयोगस्तस्य स कर्ता ॥ १७ ॥
87. Conscious attentiveness, (really) pure and without Karmic dirt, (assumes) three aspects in connection with these (three, wrong belief, knowledge and conduct); (and then) attentiveness (is said to be) the doer (or causer) of such thought-activity as it then produces.
Commentary.
Really the soul is pure. But when it is subjected to the operation of Karmas, it is affected with wrong belief, wrong knowledge and wrong conduct. It is the effect of the material Karmas that makes it ignorant of its own true nature. Then whatever thoughtactivities arise in its consciousness, being effected by wrong belief, wrong knowledge and wrong conduct, the ignorant soul believes that thought-activity to be its own. It is like a crystal which is transparent and white in colour, but in connection with red, blue, and green matter looks red, blue and green. A casual observer may take it to be a ruby, sapphire or emerald. A right-believer knows the real nature of soul, and believes all the impure thoughts and their effects to be due to Karmic matter; while a wrong believer identifies himself with them.
जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स। कम्मत्तं परिणमदे तह्मि सयं पोग्गलं दव्वं ॥१८॥ .