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अण्णो करेइ अण्णो परिभुजइ जस्स एस सिद्धतो।
सो जीवो णायव्वो मिच्छादिट्ठी अणारिहदो ॥३४८॥ Anno hareyi anno paribhun jayı jassa esa siddhanto So jīvo nayayvo michchhaditthi anaruhado
(348) अन्य करोत्यन्य परिभक्ते यस्य एष सिद्धान्त ।
स जीवो ज्ञातव्यो मिथ्यादृष्टिरनाहत ॥३४८॥ 348 Let it be known that the person who holds the doctrine that the soul that acts is absolutely different from the soul that enjoys (the fruits thereof) is a wrong believer and is not of the Arhata faith
Next the author explains through a practical illustration how the Self is the actoi and the action, the enjoyer and thc cnjoyed
जह सिप्पिओ उ कम्म कुव्वइ णय सोउ तम्मओ होइ।
तह जीवोवि य कम्म कुव्वइ णय तम्मओ होइ ॥३४९।। Jaha sippivo vu kammam kuvvayı naya soyu tammavo hoyı Taha jivovi ya kammam kuvvayı naya tammavo hoyi (349)
यथा शिल्पिकस्तु कर्म करोति न च तन्मयो भवति ।
तथा जीवोऽपि च कर्म करोति न च तन्मयो भवति ॥३४९॥ 349 As an artisan performs his work, but does not become identical with it, so also the Self produces karma but does not become identical with it
जह सिप्पिओ उ करणेहि कुव्वइ णय सोउ तम्मओ होइ ।
तह जीवो करणेहि कुव्वइ णय तम्मओ होइ ॥३५०॥ Jaha sippivo vu kaianehim kuvvayi naya sovu tammavo hoyı Taha jīvo karanehim kuvvayı naya tammavo hoyi (350)
यथा शिल्पिकस्तु करणें करोति न स तु तन्मयो भवति ।
तथा जीव करण करोति न च तन्मयोभवति ॥३५०॥ 350 As the artisan works with his tools, but does not become identified with them, so also the Self acts through the instrumentality (of trikarana, thought, word and deed) but does not become identified with them
जह सिप्पिओ उ करणाणि गिलइ णय सो उ तम्मओ होइ । तह जीवो करणाणिउ गिल्इ णय तम्मओ होइ ॥३५१॥
TA
