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76
The Doer (Kartā) and the deed (Karma)
the Asrava. In view of this possibility, Ācārya wants to make sure that we understand well that Āsrava (anger etc.) are the source of misery. In this stanza, Ācārya Kundakunda has highlighted three features of Āsrava: (1) Āsrava are unclean, (2) The nature of Asrava is contrary to that of soul, and (3) Āsrava are source of misery for living beings.
While writing the Ātmakhyāti commentary of this Gātha, Ācārya Amstacandra has compared the soul and Asrava to show that they are contrary to each other. He further writes that each soul is divine and clean whereas Asrava are unclean, soul is Cetana whereas Āsrava are non-Cetana, and soul is not a source of misery whereas Āsrava are the source of misery.
The worldly problems of poverty, sickness, insecurity, conflicts, etc., do not need any description. Almost everyone is familiar with these problems. Beyond these problems also, one may experience restlessness. While eating delicious food, initially we feel pleasure and want to increase our pleasure by eating more and more, but very soon we need to put a brake. While visiting a good scenic place, initially we feel pleasure and want to maintain the pleasure by remaining there for a long time but sooner or later we think of returning to our hotel room or home. The same applies to visiting theatres, meeting friends and relatives, enjoying good sleep, etc. Every day we experience that we never arrive at a situation where we can say that we want only this forever. We shift from one source of pleasure to another source of pleasure. In many cases, the same source of pleasure becomes boring after some time. Such shifting, sometimes by circumstances and sometimes by our choice, indicates our dissatisfaction and restlessness or misery. The circumstances, activities of mind and body, etc., are due to the fruition of the previously bonded material Karma (Asrava). Therefore, the Ācārya says that Āsrava are the source of misery.
This Gāthā further says that with an understanding of Asrava as the source of misery a person would not indulge with them. A person identifying himself as rich or poor, intelligent or retarded, male or female, old or young is said to be identifying or measuring oneself (as well as others) on the basis of Āsrava. This is
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