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Soul Science: Samayasara by Jain Acarya Kundakunda
not a right conduct; and the elimination of attachment and aversion, which cannot be possible without abiding in the eternal soul (Parmartha), is the right conduct. [For more details regarding right conduct, one may refer to Appendix-8]
मोत्तूण णिच्छयटुं ववहारेण विदुसा पवट्टंति ।
परमट्ठमस्सिदाण दु जदीण कम्मक्खओ विहिओ ।।156 ||
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Mottuna nicchayaṭṭham vavahāreņa vidusā pavaṭṭanti. Paramaṭṭhamassidāņa du jadīņa kammakkhao vihio. ||156|| मुक्त्वा निश्चयार्थं व्यवहारेण विद्वांसः प्रवर्तते ।
परमार्थमाश्रितानां तु यतीनां कर्मक्षयो विहितः ।।156।।
[Many] scholars [without the true realization of the Self] leave aside the object of the real point of view (pure soul), and indulge in the path of the relative point of view (conduct based on body and mind). [But] the destruction of Karma is stated to take place to the monks absorbed in the supreme substance (pure soul). [156] Annotation
We find two versions of this stanza. The difference is due to the difference in the method of writing a word (or two words) of this stanza. In one version one writes, 'vavahāreņa' (as written above), and in the alternative version we find 'vavahare na'. Both versions are to be understood to be consistent with the inference drawn in the second half of this stanza. The alternative version has the following meaning:
"Scholars [with the true realization of the Self] do not leave aside the subject of the real point of view (pure soul), and do not indulge in the path of the relative point of view (conduct based on body and mind). The destruction of Karma is stated to take place to the monks absorbed in the supreme substance (pure soul)."
Despite the disagreement in the first line of the stanza of the two versions, the main point can be understood by assigning different meanings to 'scholars' used in the first line. In one case
