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Sumuyasāra
Chapter - 3
एवं पराणि दव्वाणि अप्पयं कुणदि मंदबुद्धीओ।
अप्पाणं अवि य परं करेदि अण्णाणभावेण॥२८॥ evain parāni davvāni appayam kunadi mamdabuddhio. appānam avi ya paraın kuredi annāṇabhāveņa..28
एदेण दु सो कत्ता आदा णिच्छयविदूहिं परिकहिदो।
एवं खलु जो जाणदि सो मुञ्चदि सव्वकत्तित्तं ॥ २९॥ edena du so kattā ādā nicchayavidūhiin purikuhido. evain khalu jo jāņadi so muñcadi savvakattittam..29
(Evam) Thus (mamdabuddhio unnānabhāveņa) the dimwitted funenlightened) with his perverse knowledge (parāņi davvāni appayam kuņadi) transmutes alien substances into self (ya) and (appāņam avi param karedi) transmutes self into an alien.
(Edeņa du) And that is why (nicchayavidūhim) the wise scholars of transcendental aspect (so ādā kuttā parikahido) have dubbed such a (soulj being a subject (kartā], (evurn khalu) and surely, therefore, (jo jāņadi so savvakuttittum muñcadi) one, who possesses right knowledge abandons all arrogance (of being a subject). Annotations :
Continuing the discussion on causal relations between the soul and karma, the author will finally conclude that right knowledge synchronizes with the abandonment of the arıygance of being karttā-determinant of the physical series of modification and this is, in fact, the starting point of spiritual realization. But before the dawn of right knowledge, the above verses declare, the soul, encumbered with threefold perversion, continues to falsely believe himself to be the subject karttā-i.e., the determinant of the physical transformations which is contrary to the truth. Truth, we have already seen, is that each substance is the sole determinant of its modes/states and none has the potency to determine the modes of another.
Accordingly, conscious substance can be the subject of pure psychical states only. But its perverse knowledge prevents it from knowing this truth and though passions such as anger and the like are, in reality, states of (rise, fruition etc.) of karma, he continues
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