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CHAPTER VIL
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202
He who does not know the real Self cannot know the non-Self Thus being devoid of the knowledge of jiva and ajiva, Soul and non-soul, how can he be one of right faith? आदम्हि दव्वभावे' अथिरे मोत्त्ण गिण्ह तव णियद । थिरमेकमिम भाव उवलब्भत सहावेण ॥ २०२॥
Adamhi davvabhave athire mottuna ginha tava nivadam Thıiameka mimam bhāvam uvalam bhatam sahāvena (203) आत्मनि द्रव्यभावान्यस्थिराणि मुक्त्वा गृहाण तव नियतम् । स्थिरमेकमिम भाव उपलभ्यमान स्वभावेन ॥ २०३॥
203 Giving up the impermanent physical and psychical states in the Self (which are due to dravya karmas and bhava karmas iespectively) makes one grasp this state resulting from the realisation of the true nature of the Self which is eternal, unchanging, and indivisible unity
9
'अपदे मोक्कूण
COMMENTARY
In the experience of the empirical ego, there are several psycho-physical states, brought about by the erroneous apprehension of the reals These states are indeterminate, varying, Hence these do not repremomentary and erroneous in nature sent the true nature of the Self Therefore they must be discarded But that psychical state resting upon the nature of the transcendental ego is characterised by qualities contrary to the above This is determinate, permanent, one and free from error this is the ideal to be sought after
Hence
आभिणिसुदोहिमणकेवल च त होदि एक्कमेव पद । सो एसो परमट्ठो ज लहिदु णिव्बुदि जादि ॥२०४॥ Abhını sudo himana kevalam chatam hodi ekkameva padam So eso paramatlho jam lahidum nivvudim jādi
(204)
आभिनिबोधिकश्रुतावधिमन पर्ययकेवल तद्भवत्येकमेव पदम् । च स एष परमार्थ य लब्ध्वा निर्वृति याति ॥ २०४॥
204 Knowledge through sense-perception, knowledge from scriptures, knowledge from clairvoyance, knowledge from
