Book Title: Tulsi Prajna 2004 04
Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati

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Page 93
________________ Bhasyam Sūtra 88 The wealth or the things that usually produce enjoyment or joy, sometimes, may not produce them, because of the fruition of karma which is diverse and because the body is afflicted with ailments, and also because there are other obstacles too. 2.89 inameva nāvabujjhamti, je jaņā mohapāudā The people are completely overwhelmed by delusion; so they do not understand this very nature of the irregularity of enjoyments. Bhāoyam Sūtra 89 This is the objective truth, but the people who are under the sway of delusion cannot understand that. 'Delusion' means attachment and hatred. It is of two kinds: delusion about faith and conduct. 2.90 thíbhi loe pavvahie. The world is tormented by women. Bhāsyam Sūtra 90 Overwhelmed by desires and hankering, oppressed by the thorn of lust, and not understanding the nature of irregularity of the objects in producing happiness, the world is tormented and dominated by women. 2.91 te bho vayamti - eyāim āyataņāim. O, they claim: women are the objects of enjoyment Bhāsyam Sūtra 91 The interjection 'O' is for calling the attention of the disciple. People tormented by women claim that women are the objects, that is, they are the vessels of enjoyment. The objects (of enjoyment) are of two kinds: good and bad. The good ones are knowledge and the like, the bad ones are the sensual objects and women. The person of perverse thought is ignorant of the essence of good objects; so he mistakes the non-objects for objects. Women are not in fact the objects of enjoyment. 2.92 se dukkhãe mohãe marãe paragāe naraga-tirikkhãe. Such perverse thought is for his suffering, delusion, death, hell, post-infernal sub-human life. Bhāsyam Sutra 92 The mistaking of the non-object for the object is responsible for suffering, delusion, death, hell and post-infernal sub-human life. 'Delusion' means non-discrimination between the worthy and the unworthy. One attached to the sensual objects does not distinguish between the two. 88 D - Meit 4511 310 124 Jain Education International For Private & Personal Use Only www.jainelibrary.org

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