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140
SAMAYASĀRA
COMMENTARY Possession and attachment are identical. Where there is no desire, there is no possession. Desire is the psychic state born of nescience. This psychic state of the nature of nescience, therefore cannot happen in tne knower. The knower must therefore have the psychic state of true knowledge. Hence he cannot have desire which is of the nature of nescience. Therefore he does not even desire that which is of the nature of nescience. Therefore he does not even desire merit or demerit, good or evil. Hence in the case of the knower there is no relation of possession of merit or demerit, dharma or adharma since real nature is beyond good and evil. What is asserted of. adharma (demerit) is equally true of rāga (desire), dveşa(aversion) krodha (anger), etc.
अपरिग्गहो अणिच्छो भणिदों' णाणी य णिच्छदे असणं । अपरिग्गहो दु भसणस्स जाणगो तेण सो होदि ॥२१२॥ apariggaho añiccho bhaạido nāņī ya ņicchade asaņam apariggaho du asanassa janago tena so hodi (212) अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छत्यशनम् ।
अपरिग्रहस्त्वशनस्य ज्ञायकस्तेन स भवति ॥२१२॥
212. Non-possession is said to be non-attachment. For that reason the Knower does not desire food. Thus being free from attachment for food, he thereby becomes merely the Knower (of food).
अपरिग्गहो अणिच्छों भणिदो पाणं च णिच्छदे पाणि । अपरिग्गहो दु पाणस्स जाणगो तेण सो होदि ॥२१३॥ apariggaho añiccho bhaạido pāņań ca ņicchade pāņi apariggaho du panassa janago tena so hodi (213) अपरिग्रहो अनिच्छो भणितः पानं च नेच्छति पानी ।
अपरिग्रहस्तु पानस्य ज्ञायकस्तेन स भवति ॥२१३॥
213. Non-possession is said to be non-attachment. For that reason the Knower does not desire drink. Thus being free from attachment for drink, he thereby becomes merely the knower (of drink).
१. भणिदो णाणी दुणिच्छदे असणं। २. भरिणदो गाणी दुणिच्छदे पाणं ।
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