Samaysaar – is one of the few works, of this greatest of ascetics, that have survived the passage of time. Samaysaar’s main purpose is to. Granth samaysaar- the most famous scripture of Jain mythology, was written by Acharaya Kundkund, about years ago. Acharya Kundkund is taken in high. Book Source: Digital Library of India Item : Acharya, ioned.
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In the same way, the medium of motion, the medium of rest etc. Because the karma does, karma gives, and it is the karma that takes away; therefore, all kundkhnd are proved to be without any action.
As declared by the Omniscient Lord, right conduct gets obstructed by passions. There is the fear of police, company law, central excise, labour law, income tax and sales tax. This article contains special characters. Digamber Jain – Taranpanth. Future itself has become one big cause of fear — future health, security, relationships, old age, and, ultimately, death — termed appropriately as the fear of the unknown.
Therefore being non-assimilative the pure soul neither assimilates nor discards any alien substances — animate or inanimate. It is only with reference to kundkunf being possessed of all scriptural knowledge that a Shruta-Kevali is called as such from the practical point of view; and in view of his realisation of the self, he is termed so from the real point of view. As declared by the Omniscient Lord, right knowledge gets obstructed by nescience.
Publisher – Shree Aadinath Kundkund Kahan Digamber Jain Trust, Aligarh
They are existent but are not fit for enjoyment till they mature; just as a child-wife is not fit for enjoyment by the husband. Ik ls Kkr gqvk] og rks Lo: Since from the point of view of some modifications, the soul dies, and from the point of view of some other modifications, the soul does not die, therefore, the one-sided view that the soul that acts is the samaysar as the enjoyer of fruits thereofor else, some other is the enjoyer, is not tenable.
As earlier the pure soul was separated from the karmic bondage through self-discrimination, in the same way, the pure soul is realized through self-discrimination. Samaysaat In Sign Up. Only with reference to its conditioning by karmas the soul is said samxysaar be a doer, and, as a result, karmas are produced.
This Gatha gives an illustration of the practical point of view, which has been said to be a means for explaining the real point of view.
Divya Dhvani Prakashak: Samaysaar-by Kundkund Acharya
Only the Arhats and the Siddhas are the Real Self. Amongst the available scriptures today, it kumdkund the supreme most position. In the same way, a guilty soul is afraid of getting bondage of karmas like knowledge-obscuring karma.
There is no consciousness in eight kinds of karmas, like knowledge-obscuring karma, and the quasi-karmic matter nokarmaand there is no karma and nokarma in consciousness. On the other hand, the ignorant surely remains attached to all alien substances; therefore, while stationed in the midst of karmas, he gets soiled by the karma- dirt — just like iron in the midst of mire iron gets contaminated.
It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings.
Samayasāra – Wikipedia
There is no attribute, acquired or natural, in the soul that it can either assimilate or discard any alien substance. Four kinds of karmic influxes, such as wrong belief, cause bondages of eight kinds of karmas, and these four kinds of karmic influxes are due to the psychic states of the Self, pertaining to attachment etc. Ik tkuus dh voLFkk esa Hkh Kk;d gh gSA The knowing consciousness is neither apramatta vigilant of duties nor pramatta non-vigilant of duties and is thus said to be pure.
This is akin to a person performing certain acts but, in reality, is not responsible for them. Therefore, knowledge is one thing and medium of motion another; this has been proclaimed by the Omniscient Lord. O bhavya — potential aspirant to liberation! We lose faith in our own powers, start paying hefty premium, and, in effect, get ready to welcome disease.
If you maintain that karmic matter like anger, by its own, causes emotional modifications like anger etc. How then, without transmitting its matter and quality, can it be considered a causal agent for producing the karmic matter? Thus, there seems to be no liberation for any of the two — ordinary people and monks — as they are ever engaged in the creation karmic dispositions of worlds — celestial, human, or infernal.
Samay Saar (samay – Prabhrit)
Same misleading notion prevails if we consider karmic conditions, karmic matter, and quasi-karmic matter to be inseparable from the Self. The knower of this reality never longs for any of these two dispositions. Chhah Dhala – Dhal 1.
His single- mindedness of purpose has always astounded me, and I salute his noble soul. To misinterpret the speaker in order to distract from the intended meaning is to misconstrue. He is thus the driving force behind the fruition of the present work; I salute him and make obeisance humble at his worshipful feet.
As the soul turns into a causal agent, physical matter gets transformed into karmic matter. Please fill in the form below. These three, together, constitute the path to liberation. The psychological effect of fear is terrible, beyond description.
The stickiness of oil applied on his body is the reason for him attracting dust particles; know for sure that this attraction is not due to his bodily actions. To associate this Self with bondage, therefore, will be a self-contradictory narration. I highly kundlund your job and convey my auspicious blessings to you.
By this be satisfied. Jhenkpk;Z dqUndqUn fojfpr le;lkj Foreword by: Dhanya Muniraj Hamaare Hai Part Therefore, to dispel this misleading notion, as we regard anger to samyasaar distinct from the conscious Self, similarly, regard karmic conditions, karmic matter, and quasi-karmic matter also to be distinct from the conscious Self.
This page was samayssar edited on 16 Mayat But for the dharma that is instrumental in dissociation of karmas, he does not have faith, love, interest or tactile-feeling.