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SAMAYASĀRA .
attā jassa amutto mahu so ahārao havoi evam ahāro khalu muito jamhā so poggalamao u (405) आत्मा यस्यामूर्ती न खलु स आहारको भवत्येवम् ।
आहारः खलु मूर्तो यस्मात्स पुद्गलमयस्तु ॥४०५॥
405. Since the Self is non-corporeal, he is certainly not the eater of food, because food being of the nature of matter is corporeal,
ण वि सक्कइ धित जंण' वि मोत्तुजं य ज परदव्वं । सो कोवि य तस्स गुणो पाउग्गिय विस्ससो वावि ॥४०६॥ ņa vi sakkai ghittum jam na vi mottum jam ya jam paradavvan so kovi ya tassa guno pāuggiya vissaso vävi (406) नापि शक्यते गृहोतुं यन्न विमोक्तुं यत्पर द्रव्यम् ।
स कोऽपि च तस्य गुणः प्रायोगिको वैससो वापि ॥४०६।।
406. It has no attribute either acquired or natural to enable it to grasp or give up foreign matter.
तम्हा उ जो विसुद्धो चेया सो व गिलए किंचि ।
व विमुंचइ किचिवि जीवाजीवाण दव्वाणं ॥४०७॥ tamhā u jo visuddho ceya so neva ginhae kimci neva vimumcai kiincivi jivajivana davaram (407) तस्मात्तु यो विशुद्धश्चेतयिता स नैव गृहणाति किंचित् ।
नैव विमुञ्चति किंचिदपि जीवानीक्योर्द्रव्ययोः ॥४०७॥
407. Therefore that Self which is of the nature of pure consciousness neither grasps anything nor relinquishes anything of objects, animate or inanimate.
COMMENTARY These gathas are obviously intended to refute the Upanisadic doctrine that atma is anna-maya and kosa-maya for! valid reasons.
Next it is pointed out that adopting any bodily insignia or mark as a means for realising mokşa is certainly inadequate because the body is shown to be the eater of food and hence corporeal and distinct from the non-corporeal Self.
वि मोतं परं दवं।
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