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64
SAMAYASARA
experience leads to the attraction and deposit of Karmic molecules in the Self. The Self behaves like a person besmeared with oil all over the body walking through a cloud of dust. Dust particles get easily deposited all over the oily surface of his body. So the Self, ignorant of his own nature, provides the necessary condition for attracting the Karmic particles which, when accumulated, permeate the whole nature of the soul thus clouding the intrinsic spiritual luminosity of the Self. This means Karmic bondage. This Karmic bondage in its turn produces the samsaric cycle of births and deaths, which is the inevitable carere of the unenlightened Ego. Thus the unenlightened Ego imagines himself to be the agent of all disturbances which take place in the inner series of consciousness and outer scheme of things. Thus appears the drama of the deluded Self in the form of Karta and his Karma, agent and his action.
जइया इमेण जीवेण अप्पणो आसवाण य तहेव । णादं होदि विसेसंतरं तु तइया ण बंधो से ॥७१॥ jaiya imena jiveņa appano āsavāṇa ya taheva nadam hodi visesamtaram tu taiya na bandho se यदानेन जीवेनात्मनः आस्रवाणां च तथैव ।
ज्ञातं भवति विशेषान्तरं तु तदा न बन्धस्तस्य ॥ ७१ ॥
71.
As soon as the absolute difference between Ätma and asrava is appreciated by jiva, bondage ceases to be.
COMMENTARY
(71)
Just as the absence of discriminative knowledge is the root-cause of bondage in samsara, the appearance of true knowledge has the opposite result of dissolution of bondage and disappearance of samsara.
जादूण भासवाणं असुचित्तं च विवरीयभावं च ।
grata mzoi fa a adì foufa gufa oftat 110211
ṇāduṇa āsavāṇāṁ asucittam ca vivariyabhavam ca dukkhassa karaṇam ti ya tado niyattim kunadi jivo. (72)
ज्ञात्वा आसवाणामशुचित्वं च विपरीतभावं च ।
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दुःखस्य कारण | नोति च ततो निवृत्तिं करोति जीवः ॥७२॥
72. Knowing that the asravas are impure, of contray nature to Self, and the cause of misery, the soul abstains from them.
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