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Samayasära
Chapter - 3
Thus we have two parallel series of modification psy, hical and physical mutually superfluous from one aspect and interacting from another.
In the above verses, the author enumerates the main imperfections of the soul. perversion, perverted knowledge;' non-abstinence worldly activities, delusion and passions such as anger, pride etc.. These imperfections are different forms of bhāva kurma and each of them has a physical counterpart or dravya kurma. The different forms of bhāva karma cannot take place in the soul without corresponding changes in dravya karma and vice versa. In the succeeding verse the beginningless nature of the main imperfections is further discussed.
Delusion, the Root of all Evils, is Beginningless
उवओगस्स अणाई परिणामा तिण्णि मोहजुत्तस्स। मिच्छत्तं अण्णाणं अविरदिभावो य णादव्वो॥२१॥
uvuogassa aņāi puriņāmā tinni mohajuttassa. micchattam annānam uviradibhāvo ya ņādavvo..21
(Nādavvo) Know that (mohajuttassa uvaogassa) the deluded consciousness reveals itself by (tinni anai pariņāmā) three. beginningless modes viz., (micchattarn) perverted world-view (annāņum) perverted knowledge (ya aviradibhāva) and perverted conduct (non-abstinence). Annotations :
Delusion is the root of all evils. It is the function of darśanamoha karmu to delude the soul and misguide it. Many wrong and perverted notions about truth and reality arise due to its influence. It vitiates the whole outlook and is responsible for the wrong assessment of ultimate values. Delusion expresses itself in three
the spiritual counterpart but not the material karma. In Sāmkhya-yoga view karma belongs exclusively to material prakrti and hence it is prakrti that is bound or emancipated. In the Buddhist view, the karma belongs exclusively to the consciousness and it is only the consciousness that is bound and emancipated. Both the views are thus absolutist views. In Jain view, worldly existence means bondage of both the spirit and the matter in relation to one another. Similarly
emancipation means emancipation of both spirit and matter. 1. Here ajñāna does not mcan lack of knowledge or ignorance but perverted knowledge.
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