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Soul Science: Samayasara by Jain Acarya Kundakunda
One should be aware of the real worth which is beyond the above mentioned criteria. By pointing out the error in the above criteria Acārya Kundakunda wants us to realize our true identification. Through stanza 269, Acārya Kundakunda wants to highlight that our true or real identity is beyond physical body and the knowledge of externals gained through the physical body. By including these points in this chapter on bondage, Acārya Kundakunda conveys that such false identification of the Self becomes the source of Karmika bondage.
दाणि णत्थि जेसिं अज्झवसाणाणि एवमादीणि ।
150
असुण सुण व कम्मेण मुणी ण लिप्पंति ||27011
Edāni natthi jesim ajjhavasāṇāni evamādīņi.
Te asuhena suheņa va kammena muni na lippanti. ||270|| एतानि न संति येषामध्यवसानान्येवमादीनि ।
शुभे शुभेन वा कर्मणा मुनयो न लिप्यते ||27011
Those saints, who do not have such (as described in previous stanzas) and any other type of Adhyavasana, do not get bonded by any auspicious or inauspicious Karma. [270]
Annotation
While concluding the annotation part of the previous stanzas, Adhyavasana have been described as three kinds of erroneous concepts/thoughts. Further, in the first paragraph of annotations of stanzas 262-265, it has been pointed out that desires associated with liking and disliking without spiritual ignorance are also considered as Adhyavasana. This stanza says that saints who do not have any type of Adhyavasana are not bonded by any kind of Karma whether auspicious or inauspicious.
A householder SamyagDrști, i.e. an enlightened being associated with home, money, family, etc., does not have Adhyavasana with spiritual ignorance, but he remains associated with desires of liking and disliking without spiritual ignorance. A
