________________
232
SAMAYASARA
attā jassa amutto nahu so āhārao havai evam ahāro khalu mutto jamha so poggalamao u (405) आत्मा यस्यामूर्ती न खलु स आहारको भवत्येवम् ।
आहारः खलु मूर्तो यस्मात्स पुद्गलमयस्तु ॥४०५॥
405. Since the Self is non-corporeal, he is certainly not the eater of food, because food being of the nature of matter is corporeal.
ण वि सक्कइ चित्त जंण' वि मोत्तजं य ज परदव्वं । सो कोवि य तस्स गुणो पाउग्गिय विस्ससो वावि ॥४०६॥ ņa vi sakkai ghittum jam na vi mottum jam ya jam paradavvam so kovi ya tassa guņo pāuggiya vissaso vāvi (406) नापि शक्यते गृहोतुं यन्न विमोक्तुं यत्पर द्रव्यम् ।।
स कोऽपि च तस्य गुण: प्रायोगिको वैस्रसो वापि ॥४०६।।
406. It has no attribute either acquired or natural to enable it to grasp or give up foreign matter.
तम्हा उ जो विसुद्धो चेया सो णेव गिए किंचि । णेव विमुचइ किचिवि जीवाजीवाण दव्वाणं ॥४०७॥ tamhā u jo visuddho ceya so neva ginhae kimci ņeva vimuộcai kimcivi jivājīvāņa davvāņam (407) तस्मात्तु यो विशुद्धश्चेतयिता स नैव गृहणाति किंचित् ।
नैव विमुञ्चति किंचिदपि जीवाजीवयोव्ययोः ॥४०७॥
407. Therefore that Self which is of the nature of pure consciousness neither grasps anything nor relinquishes anything of objects, animate or inanimate.
COMMENTARY These gāthās are obviously intended to refute the Upanişadic doctrine that ātmā is anna-maya and kośa-maya for valid reasons.
Next it is pointed out that adopting any bodily insignia or mark as a means for realising mokṣa is certainly inadequate because the body is shown to be the eater of food and hence corporeal and distinct from the non-corporeal Self.
१णवि मोत्तं जं परं दन्वं ।
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
