________________
CHALIER II
enlightened 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 आपणो आसवाण य तहेव ।
णाद होदि विसेसतर तु तइया ण बधो से ॥७१।। Jayıyā imena jivena appano āsavāna ya taheva Nadam hodi visesantaram tu tayıyā na bandho se (71)
यदानेन जीवनात्मन आस्रवाणा च तथैव ।
ज्ञात भवति विशेषान्तर तु तदा न बन्धस्तस्य ॥७॥ 71 As soon as the absolute difference between ātma and asrava is appreciated by jiva, bondage ceases to be
COMMENTARY
Just as the absence of discriminative knowledge is the rootcause of bondage in samsara, the appearance of true knowledge has the opposite result of dissolution of bondage and disappearance of samsara
णाद्ण आसवाण असुचित्त च विवरीयभाव च ।
दुक्खस्स कारण ति य तदो णियत्ति कुणदि जीवो ॥७२॥ Nāduna āsavānam asuchittam cha vivariyabhāvam cha Dukkassa kāranam ti ya tado niyattım kunadi jīvo (72)
ज्ञात्वा आस्रवाणामशुचित्व च विपरीतभाव च ।
दुखस्य कारणानीति च ततो निवृत्ति करोति जीव ॥७२॥ 72 Knowing that the āsravas are impure, of contrary nature to Self, and the cause of misery, the soul abstains from them
COMMENTARY . Just as water gets muddy through association with clay, the asravas, because of association with impurities, are impure But the Bhagavān Atma, because of his eternal association with the absolutely clear nature of chit or intelligence, is perfectly pure Asravas being physical modes are non-intelligent and hence of contrary nature But the Lord Atma is eternally of
