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128
SAMAYSARA
dental attributes, psychical and physical, enables it to shut out the impure psychical states of desire, aversion, and delusion When these are shut out there is no inflow of karmas and that is just samvara u
Next it is explained how the Self, even though associated with impure karmas, is through discriminative knowledge, able to recognise his pure nature
जहकणयमग्गितविय पि कणयभाव ण त परिच्चयदि ।
तह कम्मोदयतविदो ण जहदि णाणी दु णाणित्त ।।१८४॥ Jaha kanayamaggitaviyampı kanayabhāvam na tam parichchayadi Taha kammodaya tavido na chayadı nănı du nānittam (184)
यथा कनकमग्नितप्तमपि कनकभाव न त परित्यजति ।
तथा कर्मोदयतप्तो न जहाति ज्ञानी तु ज्ञानित्वम् ।।१८४॥ 184 Just as gold, however much it is heated, never loses its intrinsic nature, so also the right knowing Self, however much it is burnt by the associated karmas, does not lose his intrinsic nature of pure knowledge
एव जाणदि णाणी अण्णाणी मुणदि रागमेवाद ।
अण्णाणतमोच्छण्णो आदसहाव अयाणतो ॥१८५।। Evam jānadı nāni annāni munadı rāgamevādam Annānatamochchanno ādasahavam ayānanto
(18) एव जानाति ज्ञानी अज्ञानी मनुते रागमेवात्मानम् ।
अज्ञानतमोऽवच्छन्न आत्मस्वभावमजानन् ॥१८५॥ 185 Thus the Self with discriminative knowledge knows his true nature But one lacking in this knowledge, blinded by his own nescience unable to perceive his true nature, thinks that the nature of the Self is identical with the impure psychic states such as attachment
Next it is pointed out how this apprehension of the pure nature is itself samvara
सुद्ध तु वियाणतो सुद्धचेवप्पय लहदि जीवो।
जाणतो दु असुद्ध असुद्धमेवप्पय लहदि ॥१८६॥ Suddham tu viyānanto suddham chevappayam lahadı jīvo Jananto du asuddham asuddhamevappayam lahadı (186)
