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Chapter - 10
Sumayasāra
mahuram kaduyam bahuvihamavedago teņa so hodi..11
ण वि कुव्वदि ण वि वेददि णाणी कम्मइ बहुप्पयाराई।
जाणदि पुण कम्मफलं बंधं पुण्णं च पावं च॥१२॥ na vi kuvvadi na vi vedadi ņānī kammai bahupayārāim. jānadi puņa kammaphalam bamdham puņņam ca pāvam ca..12
दिट्ठी सयं पिणाणं अकारयं तह अवेदयं चेव।
जाणदि य बंधमोक्खं कम्मुदयं णिज्जरं चेव॥१३॥ ditthí sayam pi ņānam akārayam taha avedayam ceva. jānadi ya bamdhamokkham kammudayam nijjaram ceva..13
(Nivveyasamāvanno ņāņi) The enlightened soul, equipped with the strength of apathy (for the sensuous pleasures of the worldly existence), (avedago hodi) does not become involved in the enjoyment of (bahuviham kammapphalam) various types of fruition of karma-(mahuram kaduyum) sweet [and] bitter, (viyānādi) (though] he is very well aware of them.
(Nāni) The enlightened soul (bahuppayūrāim kammāi na vi kuvvadi na vi vedadi) neither does nor enjoys or suffers various types of karma; (puna) but [he] (punnam ca pāvam ca bamdham kammaphalam jāņadi) is fully aware of both the bondage and rise (fruition) of auspicious as well as inauspicious types of karma (i.e., he remains uninvolved in them).
(Just as) (Ditthi sayam pi akārayam taha avedayam ceva) the sense-organ of sight, being distinct from what it perceives, does neither brings a scene/sight into existence, nor does it enjoy it, (taha) in the same way, (rānam) knowledge/consciousness, [being distinct from karma, does neither bring it into existence nor does it enjoy its fruit]; (bamdha-mokham ya kammudayam nijjaram ceva jāņadi) (he is] merely aware of the various stages such as bondage (bandha), fruition (udaya), partial dissociation (nirjarā] and total demolition (mokşa] [of karma). Annotations :
In these verses, the learned author uses the well-known fact of our experience that there is no causal relation between visual perception and the perceived object, to illustrate the function of knowledge/consciousness. The function of the sense-organ of sight
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