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CHAPTER VII
141
objects and the consequent suffering will not affect the Self which has realised its true nature to be distinct from that of the alien objects
अपरिग्गहो अणिच्छो भणिदो णाणी य णिच्छदे धम्म ।
अपरिग्गहो दु धम्मस्म जाणगो तेण सो होदि ॥२१०॥ Apariggaho anichcho bhanido nāniya nichchade dhammam Apariggaho du dhammassa jānago tena so hodi (210)
अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छति धर्मम् ।
अपरिग्रहस्तु धर्मस्य ज्ञायकस्तेन स भवति ॥२१०॥ 210 Non-possession is said to be non-attachment For that reason the knower does not desire even merit Thus being free from attachment towards merit, he thereby becomes merely the Knower (of merit)
COMMENTARY
Dharma or virtuous conduct is the same as what punya is Punya also is considered to be a form of karma in spite of the fact that it is able to produce pleasurable results Hence it must also be avoided by one who is bent upon realising the Pure Self The Pure Self is of the form of suddhôpayoga This is its real nature, whereas punya or Dharma is said to be the subha-upayoga Since the latter is different from the real nature of the Self, it ought to be discarded by the knower, even though it is ordinarily a desirable course of conduct
अपरिग्गहो अणिच्छो भणिदो णाणी य णिच्छदि अधम्म ।
अपरिगहो अधम्मस्स जाणगो तेण सो होदि ॥२१॥ Apariggaho anichcho bhanido nānıya nichchadı adhanamam Apariggaho adhammassa jānago tena so hodi (211)
अपरिग्रहोऽनिच्छो भणितो ज्ञानो तु नेच्छत्ति अधर्म।
अपरिग्रहोऽधर्मस्य ज्ञायकस्तेन स भवति ॥२११॥ 211. Non-possession is said to be non-attachment For that reason the knower does not desire de-merit Thus being free from attachment towards demerit, he thereby becomes merely the knower (of demerit)
