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SAMAYASĀRA external possessions) remains as the disciplined abstainer and does not become one with the renounced possessions ( which are other than the Self ).
जह सेटिया दु ण परस्स सेटिया सेटिया य सा होइ । तह दंसणं दु ण परस्स दंसणं दसणं तं तु ॥३५९॥ jaha seţiya du na parassa setiya setiya ya sa hoi taha darsanaṁ du na parassa damsanam damsanam tam tu (359) यथा सेटिका तु न परस्य सेटिका सेटिका च सा भवति ।
तथा दर्शनं तु न परस्य दर्शनं दर्शनं तत्तु ॥३५॥
359. As chalk (when applied to whiten the surface of another thing) does not become that thing but remains as chalk (on the surface of that thing), so right faith in the Tattvas remains as right faith and does not become one with the Tattvas.
एवं तु णिच्छयणयस्स भासियं णाणदंसणचरित्ते । सुणु ववहारणयस्स य वत्तन्वं से समासेण ॥३६०॥ evam tu micchayaņayassa bhasiyam nāņadaňsanacaritte sunu vavaharanayassa ya vattavvam se samasena (360) एवं तु निश्चयनयस्य भाषितं ज्ञानदर्शनचरित्रे ।
शृणु व्यवहारनयस्य च वक्तव्यं तस्य समासेन ॥३६०॥
360. From the stand point of reality, knowledge, faith and conduct have thus been described; now listen to a brief statement of the same from the vyavahāra point of view.
जह परदव्वं सेटदि हु सेटिया अप्पणो सहावेण । तह परदव्वं जाणइ णाया विसएण भावेण ॥३६१॥ jaha paradavvam seţadi hu sețiya appaņo sahāveņa taha paradavvam janai naya visayena bhavena (361) यथा परद्रव्य सेटयति खलु सेटिकात्मनः स्वभावेन ।
तथा परद्रव्यं जानाति ज्ञातापि स्वकेन भावेन ॥३६१॥
361. As chalk whitens another thing because of its intrinsic nature (of whiteness), so also the knower knows other things because of his own intrinsic nature (of knowledge).
जह परदव्वं सेटदि हु सेटिया अप्पणो सहावेण । तह परदव्वं पस्सह जीवो वि सएण भावेण ॥३६२।।
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