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CHAPTER VIII
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thought activities referred to in the preceding two gathas are not based upon the experience of that Absolute Self. Therefore they are associated with the empirical Self. Empirical Self implies the opposite of the Transcendental Real Self. Therefore the activities of belief, knowledge and conduct of the empirical Self are from the real point of view, erroneous belief, erroneous knowledge and erroneous conduct. Therefore karmic bondage results from them. Hence it follows that in the case of a saint equipped with true knowledge of Self, these psychic activities are absent and hence there is no karmic bondage.
Next the term Adhyavasāna is explained.
बुद्धी ववसाओवि य अज्झवसाणं मदीय विण्णाणं । एय?मेव सव्वं चित्तं भावो य परिणामो.॥२७१॥ buddhi vavasāovi ya ajjhavasānam madiya viņņānan eyatthameva savian cittam bhavo ya parināmo (271). बुद्धिर्व्यवसायोऽपि च अध्यवसानं मतिश्च विज्ञानं ।
एकार्थमेव सर्व चित्त भावश्च परिणामः ॥२७॥
271. Buddhi (understanding), vyavasaya (resolving), adhyavasana (conative activity), mali (thinking), vijñāna (knowing), citta (consciousness), bhava (conscious mode), and pariņāma (conscious manifestations--all these words have the same meaning.
Next the vyavahāraṇaya is denied by the niscayanaya.
एवं ववहारणओ पडिसिद्धो जाण णिच्छयणयेण । णिच्छयणयास्सिदा पुण मुणिणो पावंति णिव्वाणं ॥२७२॥ evan vavaharanao padisiddho jāņa ņicchayaņayena ņicchayaņayāssida puņa munino pāvamti nivvānam (272) एवं व्यवहारनयः प्रतिषिद्धो जानीहि निश्चयनयेन । निश्चयनयाश्रिताः पुनर्मुनयः प्राप्नुवन्ति निर्वाणम् ॥२७२॥
272. Thus know ye that the practical point of view is contradicted by the real point of view. It is by adopting the real point of view that the saints attain Nirvăņa or Liberation.
COMMENTARY
The (niscaya) real point of view is based upon the Self. The (vyavahara) practical point of view is based upon external things.
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