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CHAPTER VII
139
objects and the consequent suffering will not affect the Self which has realised its true nature to be distinct from that of the alien objects.
अपरिग्गहो अणिच्छो भणिदो णाणी य णिच्छदे धम्मं । अपरिग्गहो दु धम्मस्स जाणगो तेण सो होदि ॥ २१०||
apariggaho aniccho bhaṇido ṇāni ya nicchade dhammam apariggaho du dhammassa jäṇago tena so hodi (210) अपरिग्रहो ऽनिच्छो भणितो ज्ञानी च नेच्छति धर्मम् ।
अपरिग्रहस्तु धर्मस्य ज्ञायकस्तेन स भवति ॥ २१०॥
For
210. Non-possession is said to be non-attachment, that reason the knower does not desire even merit. Thus being free from attachment towards merit, he thereby becomes merely the Knower (of merit).
COMMENTARY
Dharma or virtuous conduct is the same as what punya is. Punya also is considered to be a form of karma in spite of the fact that it is able to produce pleasurable results. Hence it must also be avoided by one who is bent upon realising the Pure Self. The Pure Self is of the form of suddho payoga. This is its real nature, whereas punya or Dharma is said to be the subha-upayoga. Since the latter is different from the real nature of the Self, it ought to be discarded by the knower, even though it is ordinarily a desirable course of conduct.
अपरिग्गहो अणिच्छो भणिदो णाणी य णिच्छदि भधम्मं । अपरिग्गहो अधम्मस्स जाणगो तेण सो होदि ॥ २११ ॥
apariggaho aniccho bhanido nani ya nicchadi adhamam apariggaho adhammassa jaṇago tena so hodi (211) अपरिग्रहोऽनिच्छो भणितो ज्ञानी तु नेच्छति अधर्मं ।
अपरिग्रहोऽधर्मस्य ज्ञायकस्तेन स भवति ॥ २११॥
Thus being
211. Non- possession is said to be non-attachment. For that reason the knower does not desire de-merit. free from attachment towards demerit, he thereby becomes merely the knower (of demerit).
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