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SAMAYASĀRA
जह कोवि गरो जप्पइ अम्हा गामविसयणयररटुं । णय होंति तस्स ताणि उ भणइ य मोहेण सो अप्पा ॥३२५॥ jaha kovi naro jampai amha gämavisayanayararatthan naya honii lassa tāni u bhaņai ya moheni so appa (325) यथा कोऽपि नरो जल्पति अम्माकं मामविपयनगरराष्ट्राणि ।। न च भवन्ति तस्य तानि तु मपति च मोहेन स आत्मा ॥३२५॥ एमेव मिच्छदिट्टी मापी पिस्संसय हवइ एसो । जो परदब्वं मम इदि जाणतो अप्पयं काइ ॥३२६॥ e mera mi ciaditjhi ņāņi nissarsapai harai eso o para:lucran mama idi jana ilio appayan kunai (326) एकमेव मिथ्याष्टिानी निस्संशयं भवत्येपः । यः परद्रव्यं ममेति जानन्नात्मानं करोति ॥३२६॥ तम्हा ण मेति णिचा दोण्हं वि एयाण कत्ति ववसायं । परदन्वे जाणतो जाणिज्जो दिद्धिरहियाणं ॥३२७॥ tamhä na meti niccha donhan vi eyüpa katti vavassājam paradarve jānasto jānijjo ditthirahipanan (327) तस्मान्न मे इति ज्ञात्वा द्वयेषामप्येतेषां कर्तृव्यवसायम् ।
परद्रव्ये नानन् जानीयाद् दृष्टिरहितानाम् ॥३२७।।
324 to 327. Those who know the nature of reality speak of non-Self as "mine" using the language of the ordinary people, while they know really there is not even an atom of non-Self which is "mine". Just when a person speaks of my village, my country, my town or my kingdom, those are not really his. That. person so speaks through self-delusion. In the same way, a person who (deluded by vyavahāra point of view) understands non-Self as his and identifies himself with it, certainly becomes one of erroneous belief. There is no doubt about this. Among these two (ordinary people and Sramaņas) if a person knowing the truth that no object of non-Self is his still persists in thinking of the existence of a creative will producing the external reality, he does so being devoid of right belief. Let it be understood to be the truth.
मिच्छत्तं जइ पयडी मिच्छादिट्टी करेइ अप्पाणं। तम्हा अचेयणा दे पयडी जणु कारगो पत्ता ॥३२॥
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