________________
142
SAMAYSARA
COMMENTARY
Possession and attachment are identical Where there is no desire, there is no possession Desire is the psychic state born of nescience This psychic state of the nature, of nescience, therefore cannot happen in the knower The knower must therefore have the psychic state of true knowledge Hence he cannot have desire which is of the nature of nescience Therefore he does not even desire that which is of the nature of nescience Therefore he does not even desire merit or demerit, good or evil Hence in the case of the knower there is no relation of possession of merit or demerit, dharma or adharma, since real nature is beyond good and evil What is asserted of adharma (demerit) is equally true of raga (desire), dvēsha (aversion) krōdha (anger), etc अपरिग्गहो अणिच्छो भणिदो' णाणी य णिच्छदे असण | अपरिग्गहो दु असणस्स जाणगो तेण सो होदि ॥ २१२ ॥ Aparıggaho anichcho bhanido nani ya nichchhade asanam Aparıggaho du asanassa jānago tena so hodi अपरिग्रहोऽनिच्छो भणितो ज्ञानी च नेच्छत्यशनम् । अपरिग्रहस्त्वशनस्य ज्ञायकस्तेन स भवति ॥ २९२॥
(212)
For
212
Non-possession is said to be non-attachment that reason the Knower does not desire food Thus being free from attachment for food, he thereby becomes merely the Knower (of food)
अपरिग्गहो अणिच्छो भणिदो' पाण च णिच्छदे पाणि अपरिग्गहो दु पाणस्स जाणगो तेण सो होदि ॥ २१३ ॥
Aparıggaho anichcho bhanido pānam cha nichchade pani Apariggaho du pānassa jānago tena so hodi (213) अपरिग्रह अनिच्छो भणित पान च नेच्छति पानी । अपरिग्रहस्तु पानस्य ज्ञायकस्तेन स भवति ॥ २१३॥
Non-possession is said to be non-attachment For
213 that reason the Knower does not desire drink Thus being free from attachment for drink, he thereby becomes merely the knower (of drink )
* भणिवो णाणी व णिच्छदे प्रसण ।
भणिदो णाणी दु णिच्छवे पाण ।
