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SAMAYASĀRA जह कोवि णरो जंप्पइ अम्हा गामविसयणयररटुं। णय होति तस्स ताणि उ भणइ य मोहेण सो अप्पा ॥३२५॥ jaha kovi naro jampai amhā gāmavisayaņayararaţtham naya homti tassa tāni u bhanaiya mohena so appa (325) यथा कोऽपि नरो जल्पति अस्माकं ग्रामविषयनगरराष्ट्राणि । न च भवन्ति तस्य तानि तु भणति च मोहेन स आत्मा ॥३२५॥ एमेव मिच्छदिट्ठी णाणी णिस्संसयं हवइ एसो । जो परदव्वं मम इदि जाणंतो अप्पयं कृणइ ॥३२६॥ emeva micchaditthī ņāņī nissaṁsayam havai eso jo paradavvam mama idi janamto appayam kunai (326) एवमेव मिथ्यादृष्टिानी निस्संशयं भवत्येषः । . यः परद्रव्यं ममेति जानन्नात्मानं करोति ॥३२६॥ तम्हा ण मेति णिच्चा दोण्हं वि एयाण कत्ति ववसायं । परदब्वे जाणंतो जाणिज्जो दिदिरहियाणं ॥३२७॥ tamhā ņa meti ņiccha donham vi eyāṇa katti vavassāyam paradavve jāņañto jāņijjo dițțhirahiyāṇam (327) तस्मान्न मे इति ज्ञात्वा द्वयेषामप्येतेषां कर्तृव्यवसायम् ।
परद्रव्ये जानन् जानीयाद् दृष्टिरहितानाम् ॥३२७॥
324 to 327. Those who know the nature of reality speak of non-Self as "mine" using the language of the ordinary people, while they know really there is not even an atom of non-Self which is "mine". Just when a person speaks of my village, my country, my town or my kingdom, those are not really his. That person so speaks through self-delusion. In the same way, a person who (deluded by vyavahāra point of view) understands non-Self as his and identifies himself with it, certainly becomes one of erroneous belief. There is no doubt about this. Among these two (ordinary people and śramaņas) if a person knowing the truth that no object of non-Self is his still persists in thinking of the existence of a creative will producing the external reality, he does so being devoid of right belief. Let it be understood to be the truth.
मिच्छत्तं जइ पयडी मिच्छादिट्ठी करेइ अप्पाणं । तम्हा अचेयणा दे पयडी णणु कारगो पत्ता॥३२८॥
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