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Pravacanasara
one, eternal and pure knowledge-substance, different from all other substances. Such a soul is the eternal truth, to be accepted. Just as the shadow of the tree is transient and fleeting for the traveller, in the same way, the dispositions that the soul entertains on coming in contact with the external objects are transient and fleeting. Such dispositions are worth rejecting; only the eternal soul-nature is worth accepting.
देहा वा दविणा वा सुहदुक्खा वाध सत्तुमित्तजणा । जीवसण संति धुवा धुवोवओगप्पगो अप्पा 12-101॥
देहा वा द्रविणानि वा सुखदुःखे वाथ शत्रुमित्रजनाः । जीवस्य न सन्ति ध्रुवा ध्रुव उपयोगात्मक आत्मा ॥2-101॥
सामान्यार्थ [ देहाः] औदारिकादि पाँच शरीर [ वा ] अथवा [ द्रविणानि ] धन-धान्यादिक [ वा ] अथवा [ सुखदुःखे ] इष्ट-अनिष्ट पञ्चेन्द्रिय विषयजन्य सुख-दुःख [ वा अथ ] अथवा और [ शत्रुमित्रजनाः ] शत्रु-मित्रादिक लोक - ये सभी संयोगजन्य पदार्थ [ जीवस्य ] आत्मा के [ ध्रुवाः ] अविनाशी [ न सन्ति ] नहीं हैं, केवल [ उपयोगात्मकः ] ज्ञान - दर्शनस्वरूप [ आत्मा ] शुद्धजीव [ ध्रुवः ] अविनाशी वस्तु है।
The body, the possessions, the happiness or the misery, and the friends or the foes do not have eternal association with the soul (ātmā); the pure soul, of the nature of knowledge (jñāna) and perception (darśana), is the only eternal substance.
Explanatory Note: Dispositions pertaining to the body etc. belong to external objects that are different from the soul (ātmā) and, therefore, cause of impurity. These dispositions do not belong
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