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Chapter - 4
Samayasāra vajjedi teņa samayam samsaggim rāgakaraṇam ya..4
एमेव कम्मपयडी सीलसहावं हि कुच्छिदं णाईं।
वजंति परिहरंति य तं संसग्गिं सहावरदा॥५॥ emeva kammapayaļī sīlasahāvam hi kucchidam ņādum. vajjamti pariharamti ya tum samsaggim sahāvaradā..5
रत्तो बंधदि कम्मं मुञ्चदि जीवो विरागसंपण्णो।
एसो जिणोवदेसो तम्हा कम्मेसु मा रज्ज॥६॥ ratto bamdhadi kammam muñcadi jīvo virāgasampanno.
eso jiņovadeso tamhā kammesu mā rajja..6 (Asuham kammam kusīlam avi ca suhakammam susilam jāņaha) It is commonly believed that the fruition of auspicious karma is virtuous/desirable while that of inauspicious ones is vicious/undesirable; but (jam sumsāram pavesedi tam kiha susilam hodi) how can that which continues the cylcles of births and deaths (the worldly state of existence] be considered virtuous/desirable?
(Jaha sovanộiyam niyalam pi kālāyasam pi purisam bamdhadi) Just as fetters made from gold binds a person as efficiently as those made from iron, (evam suhamasuham vā kadam kammam jīvam bamdhadi) in the same way karma, whether it is auspicious or inauspicious, binds the soul [fetters it to the wheel of worldly state].
(Tamhā du) That is why (kusilehi ya rāgam mā kāhi) never form an attachment for these [auspicious as well as inauspicious] vicious karma, (va samsaggim mā) nor form a close association with them (hi) because (kusīlasamsaggi rāgena) close association with what is evil (sādhīṇo viņāso) [positively) results in destruction of natural bliss..
(Jaha nāma ko vi puriso kucchiyasīlam janam viyānitta) Just as a person, as soon as he becomes aware of the evil nature of someone, [his associate] (teņa samayam samsaggim rāgakaranam ca vajjedi) immediately terminates association and attachment for this person; (emeva) in the same way (sahāvaradā) the soul, who is desirous of natural bliss (from his own SELF), (kammapayadi sīlasahāvain kucchidam ņāduin) recognizes the evilness of all karma (even that of so called auspicious variety) and (hi tam saņsaggim
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