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Samayasara
jīvo bandho ya tahā chijjamti salakkhaṇehi ṇiyadehim. pannāchedaṇaeņa du chinņā ṇāṇattamāvaṇṇā..7 जीवो बंधो य तहा छिज्जंति सलक्खणेहि णियदेहिं । बंधी छेदेदव्वो सुद्धो अप्पा य घेत्तव्वो ॥ ८ ॥ jivo bamdho ya tahā chijjamti salakkhaṇehi ṇiyadehim. bamdho chededavvo suddho appā ya ghettavvo..8
किह सो घेप्पदि अप्पा पण्णाए सो दु घेप्पदे अप्पा | जह पण्णाइ विहत्तो तह पण्णा एव घेत्तव्वो ॥ ९ ॥
kiha so gheppadi appā paṇṇāe so du gheppade appā.
jaha pannāi vihatto taha panṇā eva ghettavvo..9
Chapter - 9
(Jo) A person (viyāṇidum) who acquires the knowledge [of the basic difference] (appano sahāvam ca bamdhāṇam ca sahāvam) between the fundamental natures of the pure self and non-self (bondage of karma) [and then applies this knowledge] (bamdhesu jo virajjadi) to repel and abandon the non-self, (so kammavimokkhaṇam kuṇadi) achieves liberation from the bondage of karma [and is emancipated].
(Jīvo bamdho ya tahā chijjamti) The pure soul (self) is distinguished from the bondage of karma (niyadehim salakkhanehi) by different characteristic attributes of each of them, [i.e., they are differentiated by their respective inherent qualities]; (pannāchedanaeņa du chiņņā) by the use of an instrument/tool called prajñ a-discriminative wisdom, (nāṇattamāvanṇā) they can be separated.
[One] (Jivo) the self (tahā ya) and (bandho) the bondage (non-self) [each of which, by virtue of possessing] (niyadehim salakkhanehi) different inherent attributes, [is identified] (chijjamti) are separated from each other [by using wisdom as tool as stated in the preceding verse], [the next step is] (bandho chededavvo) to abandon the non-self, (ya) and (suddho appā ghettavo) realize and collect the isolated pure self.
[To a query by a junior disciple]-(Kiha so gheppadi appā) "How can one collect the soul?," [the ācārya replies]-(panṇāe so du gheppade appa) The self is collected by wisdom; (jaha pannāi vihatto) The same tool which separated and isolated the soul, viz the wisdom (prajñā), (taha panṇāeva ghettavo) must be used to
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