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300 Wliat wise man knowing the nature of the pure Self and understanding all the mental states caused by alien conditions would utter the words, “These are mine?”
That thc Self which identifies itself with the external object, 15 subject to Karmic bondage is explained by an illustration from ordinary life
तेयाई अवराहे जो कुव्वड सो उ सकिदो भमइ ।
मा वज्झेह केणवि चोरोत्ति जणम्मि वियरतो ॥३०१॥ Teyayi avarahe jo kovvayı 'so sankıdo bhamayı Ma vajjhcaham kenavi chorotti janammiviyaranto (301)
स्तेयादीनपराधान् य करोति स तु शडकितो भ्रमति ।
मा बध्ये केनापि चौर इति जने विचरन् ।।३०१।। 301 Ile who commits crimes such as theft, while moving among the people, is tioubled by anxiety and fear, “I may be arrested at any moment as a thief”
जो ण कुणइ अवराहे सो णिस्सको उ जणवए भमइ ।
णवि तस्स वज्झिदु जे चिन्ता उप्पज्जइ कयावि ॥३०२॥ Jo na kunayı avarahe so nissanko vu janavaye bhamayı Navi tassa vajjhidum je chinta uppajjayı kayāvi (302)
यो न करोत्यपराधान् स नि शडकस्तु जनपदे भ्रमति ।
नापि तस्य बद्ध य चिन्तोत्पद्यते कदाचित् ॥३०२॥ 302 But one who commits no such crime freely moves among the people without any such anxiety Because in his case no thought of arrest ever occurs
एव हि सावराहो वज्झामि अह तु सकिदो चेया ।
जइ पुण णिरवराहो णिस्सकोह ण वज्झामि ॥३०३।। Evam hi sāvarāho vajjhamı aham tu sankıdo cheyā Jayı puna niravatāho nissankhohani na vajjhāmı (303)
एव अस्मि सापराधो बध्येऽह तु शङकितश्चेतयिता ।
यदि पुनर्निरपराधो नि शङकोऽह न बध्ये ॥३०३।। 303 Similarly the Self which is guilty always has the fear, "I may be bound,” whereas if guiltless the Self feels, “I am fcarless and hence I may not be bound”
