________________
CHAPTER III
67
जीवणिबद्धा एदे अधुव अणिच्चा तहा असरणा य ।
दुक्खा दुक्खफलाणि य णादण णिवत्तदे तेहि ॥७४॥ Jivanıbaddha yede aduva anichchā tahā asara nāya Dukkā dukkaphalttı ya nāduna niyattade tehim (74)
जीवनिबद्धा एते अध्रुवा अनित्यास्तथा अशरणाश्च ।
दुःखानि दुखफलानि च ज्ञात्वा निवर्त्तते तेभ्य ॥७४।। 74 Knowing them, bound as they are to the soul, to be impermanent, evanescent, unprotected and misery in their nature and also to be misery as their fruit in future (the Self) abstains from them
COMMENTARY
The realisation of the Self and the disappearance of the asravas are interdependent and simultaneous The moment the Self realises its true nature, the cloud of asarvas gets dispersed The moment this cloud of ásravas gets dispersed, the Self shines in all its glory Thus both are causally inter-dependent and the events occur simultaneously
Adruva means impermanent and extremely momentary like a Aash of lightening The ásravas may appear at one moment and disappear at the next This characteristic is indicated by the word ādrwva, non-persisting
The term anıtya implies the quality of vanishing like temperature in a fever patient which may vary and finally disappear altogether As against these attributes of asravas, the suddha jiva or the Pure Self is druva constant and permanent, and nitya, unchanging and eternal Similarly the ásravas, since they are produced in the soul by alien conditions, are really asarana of unprotected, since they are dependent upon something other than themselves Not so is the suddha jiva or Pure Self, since It is self conditioned and hence undisturbed by anything else The ásravas such as desire and hatred, constitute the misery in life They are not only misery by nature, they carry with them the misery-producing potency through their association with samsāric jiva which has to experience the same misery even in its future births But the suddha Jiva, the Pure Self, not only
