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CHAPTER IX
Jivo bandhoya taha chhijjantı salakkhanehim niyayehim Pannachhedanayena vu chhinna nanattamavanna (294)
जीवो बन्धश्च तथा छिद्यते स्वलक्षणाभ्या नियताभ्याम् ।
प्रज्ञाछेदनकेन तु छिन्नौ नानात्वमापन्नौ ॥२९४॥ 294 The Self and bondage are differentiated by their intrinsic and distinctive features, cut through by the instrument of discriminative wisdom, they fall apart
COMMENTARY The attribute of the Self is pure consciousness and the attribute of bondage is the impure emotions of anger, etc, based upon wrong belief These two by association get identified with each other This identification of the Self with impure emotions due to karmic bondage is the foundation of the empirical Self in samsāru These two entities, the Self and karmic bondage, ch iracturised by their own intrinsic properties are linked together from timc immemorial This unholy alliance must be broken up What is the effective instrument to cut these two apait? Such an instrument is said to be the discriminative wisdom This discriminative wisdom fully realises the pure nature of the Self and its intrinsic difference from the impure emotions due to bondage, and aids the Self to reject the latter and to extricate itself This process of isolating the Self from karmic cmotions, when once cffected through discriminative wisdom, keeps the two entities permanently apart
What ought to be done, after the separation of Self and bondage is effected, is indicated below
जीवो बधोय तहा छिज्जति सलक्खणेहि णियएहि ।
बधो छेययव्वो सुद्धो' अप्प य चित्तव्वो ॥२९५॥ Jīvo bandhoya taha chhijjanti salakkhanehin niyayehim Bandho chcheyavvo suddho appāya ghittavvo (295)
जीवो बन्धश्च तथा छिद्यते स्वलक्षणाभ्या नियताभ्याम् ।
बन्धश्छेत्तव्य शुद्ध आत्मा च गृहीतव्य ॥२९५।।। 295 When the Self and bondage which are differentiated by their intrinsic and distinctive attributes, are thus separated
