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CHAPTER VII आत्मानमजानन् अनात्मानं चापि सोऽजानन् ।
कथं भवति सम्यग्दृष्टि वानीवावनानन् ॥२०२॥ 202. He who does not know the real Self cannot know the non-Self. Thus being devoid of the knowledge of jīva and ajiva, Soul and non-soul, how can he be one of right faith ?
आदम्हि दव्वभावे 'अथिरे मोत्तूण गिण्ह तव णियदं । थिरमेकमिमं भावं उवलब्भंतं सहावेण ॥२०३॥ ādamhi davvabhāve athire mottūņa giņķa tava niyadań thiramekamimam bhavam uvalabbhamtam sahavena (203)
आत्मनि द्रव्यभावान्यस्थिराणि मुक्त्वा गृहाण तव नियतम् । स्थिरमेकमिमं भावं उपलभ्यमानं स्वभावेन ॥२०३॥
203. Giving up the impermanent physical and psychical states in the Self (which are due to dravya karmas and bhāva karmas respectively) makes one grasp this state resulting from the realisation of the true nature of the Self which is eternal, unchanging, and indivisible unity.
COMMENTARY In the experience of the empirical ego, there are several psycho-physical states, brought about by the erroneous apprehension of the reals. These states are indeterminate, varying. momentary and erroneous in nature. Hence these do not represent the true nature of the Self. Therefore they must be discarded. But that psychical state resting upon the nature of the transcendental ego is characterised by qualities contrary to the above. This is determinate, permanent, one and free from error. Hence this is the ideal to be sought after.
आभिणिसुदोहिमणकेवलं च तं होदि एकमेव पदं । सो एसो परमट्टो जं लहि, णिवुदि जादि ॥२०४॥ ābhiņi sudohimaņakevalan ca tam hodi ekkameva padam so eso paramattho jam lahidum nivvudim jadi (204) आभिनिबोधिकश्रुतावधिमन:पर्ययकेवलं च तद्भवत्येकमेव पदम् ।
स एष परमार्थः यं लब्ध्वा निवृति याति ॥२०॥
204. Knowledge through sense-perception, knowledge from scriptures, knowledge from clairvoyance, knowledge from
१. अपदे मोक्कूण
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