________________
Chapter - 9
Samayasära
time. (Iya) Much in the same way (kammabamdhanāṇam) a soul in bondage of karma, (jāṇamto vi) inspite of being (fully) aware and conversant with the (padesapayaḍiṭṭhidiyaaṇubhāgam) [four types of] bondage, viz., the extent, the nature, the duration and the intensity of fruition, (na muccadi) cannot achieve freedom from the bondage of karma, (jadi visuddho savve muccadi) unless and until he makes a concerted effort to destroy the impurity of affection etc. [That is he cannot be liberated by his knowledge of bondage alone].
(Jaha) [And also] just as (bamdhanabaddho) [a person] who is in fetters (na pāvadi vimokkham) cannot achieve freedom (bamdhacitamto) by merely worrying or contemplating his misfortune of bondage, (taha) so also (jivo) a soul [in bondage of karma] (ņa pāvadi vimokkham) cannot be liberated, (bandhe citamto) merely by contemplating-theoretically thinking aboutthe bondage of karma. [And also] (Jaha) just as (bamdhanabaddho) [a person] in fetters, (pāvadi vimokkham) achieves freedom, (bandhe chettūņa) [as soon as] he cuts off the fetters [by a concerted effort], (taha) so also (jīva) a soul (sampāvadi vimokkham) achieves liberation (bamdhe chettūṇa) [as soon as] it succeeds in cutting the bondage of karma.
Annotations :
The opening verses of this chapter are very important because they clarify the mutual dependence and usefulness of pure theoretical knowledge and pure spiritual action/discipline for achieving final liberation/emancipation (mokṣa). They are very important because, while there is no controversy regarding the state of emancipation, divergent views are held, regarding the method and process of final liberation, by different philosophers and schools of thought.
The main controversy is whether knowledge alone is competent enough to secure emancipation or spiritual energy is also essential. The author has clearly and vigorously refuted the position of the upholders of knowledge as the means of emancipation. Throughout the book, the author has put the knowledge in the supreme position and these verses are necessary to dispel the misunderstanding that the author-Ācārya Kundakunda-does not
Jain Education International
~:212:~
For Private & Personal Use Only
www.jainelibrary.org
