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SAMAYASARA
consciousness that, 'I enjoy the fruits of all things other than jñana' is karma-phala-cetana. These two constitute the seed for samsära, because they form really the cause of the eight kinds of karmas which form the causal condition of samsara. Therefore the person who wants to attain mokşa must destroy these two forms of ajñāna-cetana, nescient consciousness. In order to achieve this end, he must renounce all karma or action and also renounce all karma-phala or the fruits of his action. It is only by that method he can realise his divine nature of (suddha-jñāna cetana) pure consciousness of knowledge which will be his permanent heritage.
Next it is pointed out that the nature of knowledge is entirely distinct from that of other objects.
'सत्थं गाणं ण हवइ जम्हा सत्यं ण याणए किंचि । afer apoi unor aoui et from fafa 1123011
sattham naṇam na havai jamha sattham na yaṇae kimci tamha annam näņam anṇam sattham jina vimti (390) शास्त्रं ज्ञानं न भवति यस्माच्छास्त्रं न जानाति किंचित् । तस्मादन्यज्ज्ञानमन्यच्छास्त्रं जिना वदन्ति ॥ ३९० ॥
390. The Scripture is not knowledge, because the Scripture knows not anything. Therefore the Jinas have said that knowledge is entirely different from Scripture.
सद्द गाणं ण हवइ जम्हा सद्दो ण याणए किचि । arat anoj njoj ooi ar¿ foron fafa 1132? I
saddo nanam na havai jamha saddo na yanae kimci temhā aṇņam ṇāņaṁ aṇṇaṁ saddaṁ jīņā vimti (391)
शब्दो ज्ञानं न भवति यस्माच्छब्दो न जानाति किंचित् । तस्मादन्यज्ज्ञानमन्यं शब्द जिना वदन्ति ॥ ३९१॥
391. Sound is not knowledge, because sound knows not anything. Therefore the Jinas have said that knowledge is entirely different from sound.
2. aafafa
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