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CHAPTER 1
95
तं णिच्छये ण जुज्जदि ण सरीरगुणा हि होंति केवलिणो।
केवलिगुणो थुणदि जो सो तच्चं केवलि थुणदि ॥२६॥ tam nicchaye ìa jujjadi na sariragunā hi hoộti kevaliņo kevaliguno thunadi jo so taccam kevalin thunadi (29)
तन्निश्चये न युज्जते न शरीरगुणा हि भवन्ति केवलिनः ।
केवलिगुणान् स्तौति यः स तत्त्वं केवलिनं स्तौति ॥२९॥ 29. That (body adoration is adoration of the Paramātma) is not right from the niscaya point of view for the properties of the body are not the properties of the Omniscient Lord. One who worships the hevalin, the Omniscient Lord, must do so by adoring His genuine characteristics
णयरम्म वण्णिदे जह ण वि रण्णो वण्णणा कदा होदि ।
देहगुणो थुव्वंते ण केवलिगुणा थुदा होति ॥३०॥ nayarammi vannide jaha na vi ranno vaņ ņaņā kadā hodi dehaguņo thuvvain!e na kevaliguņā thuda hoiti (30)
नगरे वर्णिते यथा नापि राज्ञो वर्णना कृता भवति ।
देहगुणे स्तूयमाने न केवलिगुणाः स्तुता भवन्ति ॥३०॥ ___30. As the description of a city does not constitute the description of its ruler, in the same way, the adoration of His body is not the adoration of the attributes of the Omniscient Lord.
COMMENTARY The same point that adoring the body can by no means amount to the adoration of the Paramātmā is emphasised by the example of a king and his capital.
Next the author describes the nature of adoration from the real point of view.
जो इंदिए जिणित्ता णाणसहावाधि मुणदि आदं । तं खलु जिदिदियं ते भणंति जे णिच्छिदा साहू ॥३१॥ jo imdiye jiņitļā ņāṇasahāvādhiam munadi adań tam khalu jidindiyam te bhanamti je nicchida sahu (31)
यः इन्द्रियाणि नित्त्वा ज्ञानस्वभावाधिक मनुते आत्मानम् ।
तं खलु जितेन्द्रियं ते भणन्ति ये निश्चिताः साधवः ॥३१॥ 31. He who, subjugating the senses, realises that the Self is of the nature of real knowledge is verily called a conqueror of the senses by the saints who know reality.
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