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166
SAMAYASARA Next the author points out that the thought which is said to be the cause of bondage is false because of the absence of objecttive evidence to carroborate it.
दुविखदसुहिदे जीवे करेमि बंधेमि तह विमोचेमि ।
ना एसा भूढमई णिरच्छया साहु दे मिच्छा ॥२६६॥ dukkhidasuhide zive karemi bandhemi taha vimocemi jä esä mūghami miracchayā sa ku de miccha (266)
दुःखितसुखितान् जीवान् करोमि बध्नामि तथा विमोचयानि ।
या एषा मूढमतिः निरथिका सा खलु ते मिथ्या ॥२६६।। 266. "I make living beings miserable or happy; I bind or release them.” Such thought in you is meaningless. Verily it is
COMMENTARY Happiness or misery of a person is entirely dependent upon that person's nature and it cannot be due to any external influence. Hence the proposition, “I make him happy or ! make him miserable" is false, because it is uncorroborated by objective reality. More assertion of a proposition cannot make it real. It cannot create its own objective evidence of corrolforation. If it is possible for the asserted proposition to carry within itself the corroborative evidence of objecüive reality, then such statements must become real by the mere fact of assertion as, "I am gathering skyflowers.” Hence no assertion by itself can carry its own truth-value with it.
Next it is explained how such a thought is without corroborative evidence.
अज्झवसाणणिमित्तं जीवा बझंति कम्मणा जदिहि ।
भुच्चंति मोक्खमग्गे ठिदा य ते किं करोसि तुमं ॥२६७॥ ajjhavasānanimittañ jīvā bajjhamti kammanā jadihi muccanti mokkhamagge țhida ya te kim karosi tuman (267)
अध्यवसाननिमित्तं जीवा बध्यन्ते कर्मणा यदि हि ।
मुच्यन्ते मोक्षमार्ग स्थिताश्च तत् किं करोषि त्वम् ॥२६॥ 267. If their own thoughts are the real condition by which souls are bound by karmas or get released from them while standing on the path of salvation, then what is there that thou canst achieve ?
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