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SAMAYASARA.
125
Commentary. A right knower firmly believes that all impure thought-activi. ties are opposed to his nature. He does not therefore indulge in such thoughts as relate to mundane affairs ; nor does he lose himself in feelings of pleasure or pain relating to bodily enjoyments and sufferings. He desires the good of all, and wishes for their release from worldly troubles.
मझ परिग्गहो जदि तदो अहमजीविदं तु गच्छेज । णादेव अहं जमा तह्मा ण परिग्गहो मज्झ ॥ २१५॥ मम परिग्रहो यदि ततोऽहमजीवत्वं तु गच्छेयं । ज्ञातवाहं यस्मात्तस्मान्न परिग्रहो मम ॥ २१५ ॥
215. If possessions (external and internal) are of my nature, then I shall, indeed, acquire the nature of non-soul. Because I am certainly the knower, therefore possessions (external and internal) are not of my nature,
Commentary.
A right believer by virtue of his self-analysis, understands that if the external body and other non-soul objects or internal impure thoughts, such as anger, pride, and hatred be his nature. he himself would be turned from soul to non-soul, He is therefore indifferent to all thought activities foreign to his own self.
भादमि दव्वभावे अथिरे मोत्तूण गिराह तव णियदं। थिरमकमिदं भावं उवलंभंतं सहावेण ॥ २१६॥
मात्मनि द्रव्यभावान्यस्थिराणि मुक्त्वा गृहाण तव नियतं । स्थिरमेकमिदं भावं उपलभ्यमानं स्वभावेन ॥ २१६ ॥
216. Leaving all impermanent thoughts and objects, adopt this thy permanent nature realizable by itself, and certain.
Commentary.
All the Karmic molecules bound as merit or demerit do not abide in a soul for ever. They have a duration, during which they gradually fall off. This physical body is manifestly impermanent. It is made up of matter and is ultimately dissolved and mixed with
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