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SAMAYASARA
154. Those who are outside the presence of paramartha or Supreme Self, through their ignorance-not knowing that -virtue leads to samsara, desire the same with the belief that it will lead to mokṣa.
112
COMMENTARY
Those who observe all the rules of conduct imagining that they are walking the path which leads to mokşa are entirely mistaken. Even good conduct leads to karmic bondage. An ignorant person who is not aware of this truth and who boastingly exclaims, "I have kept up all the commandments, what more shall I do to enter into kingdom of Good', will soon be disillusioned.
Thus ends the Chapter on Punya,
Next the author takes up the discussion of papa or Vice. He indirectly implies that Vice is the cause of samsara by stating the opposite-mokşa and its cause,
जीवादीद्दणं सम्मत्त तेसिमधिगमो णाणं । रागादीपरिहरणं चरणं एसो दु मोक्खपहो । १५५॥
jivadisaddahanam sammattam tesimadhigamo nanaṁ
rāgādi pariharanam caranam eso du mokkhapaho (155)
जीवादिश्रद्धानं सम्यक्त्वं तेषामधिगमो ज्ञानम् ।
रागादिपरिहरणं चरणं एषः तु मोक्षपथः ॥ १५५॥
155. Belief in the padarthas such as soul; etc., is right faith, and knowing their true nature is right knowledge; then rooting out attachment, etc., is right conduct. These together constitute the path to mokṣa.
COMMENTARY
These are the well-known three jewels or the ratnatraya which constitute the mokşa marga, according to Jainism. Ratnatraya or the three jewels are considered from two points of view, vyavahāra and niscaya. Vyavahara ratnatraya gradually leads to mokşa, and niscaya ratnatraya directly leads to mokşa.
Of these two the Rși must choose the direct and the immediate path to mokşa, that is real or higher ratnatraya. But the other one which operates gradually in producing the fruit ought to be accepted by the ordinary mortals.
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