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- 132
SAMAYASĀRA
COMMENTARY The very conditions which lead the unenlightened towards bondage are counteracted by the power of knowledge become defunct and disappear, in the case of the enlightened one.
जह मनं पिवमाणो अरदिभावण मदि ण पुरिसो।
दव्वुवभोगे अरदो णाणी वि ण बज्झदि तहेव ॥१९६॥ jaha majjam pivamāņo aradibhāveņa majjadi ņa puriso davvuvabhoge arado nāņī vi na bajjhadi taheva (196)
यथा मद्यं पिबन् अरतिभावेन माद्यति न पुरुषः ।
द्रव्योपभोगे अरतो ज्ञान्यपि न बध्यते तथैव ॥१९६॥
196. Just as a person who takes wine (as medicine) without any special longing for it, does not get intoxicated, so also the enlightened Self, while he enjoys external objects without any special longing towards them, does not get bound.
COMMENTARY Thus is explained the extraordinary potency of the attitude of non-attachment in keeping the enlightened Self free from karmic bondage, even while he enjoys the objects of the external world.
सेवंतो वि ण सेवइ असेवमाणो वि सेवगो कोवि । पगरणचेट्ठा कस्सवि णय पायरणोत्ति सो होदि ॥१९७॥ sevamto vi ņa sevai asevamāṇo vi sevago kovi pagaraṇacetthā kassavi ņaya pāyaraņotti so hodi (197) सेवमानोऽपि न सेवते, असेवमानोऽपि सेवकः कश्चित् ।
प्रकरणचेष्टा कस्यापि न च प्राकरण इति स भवति ॥१९७॥
197. While one actually enjoys, does not really enjoy; whereas another while not enjoying does really enjoy. Just as one who plays a part does not really become that character.
COMMENTARY An actor on a stage may represent a particular character in a drama which may be either tragic or comic. The actor may very successfully play his part without actually suffering any emotional experience corresponding to the part. But a man in the audience who is merely a spectator may experience all the emotions because he identifies himself mentally with the
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