________________
234
SAMAYSARA
葡
(405)
Atta jassa amutto nahu so āhāravo havayı evam Ahâro kalu mutto jamha so paggalamavo vu आत्मा यस्यामूर्ती न खलु स आहारको भवत्येवम् । आहार खल मूर्ती यस्मात्स पुद्गलमस्तु ॥४०५॥ 405 Since the Self is non-corporeal, he is certainly not the eater of food, because food being of the nature of matter is corporeal
विक्कइ घित्तु जण' वि मोत्तु ज य ज परंदव्व । सो कोविय तस्स गुणो पाउग्गिय विस्सों वावि ॥४०६ ॥ Navi sakkayı ghittum jam na vimottum jam ya jam paradavvam So kovi ya tassa guno pavvggiya vissaso vavi (406)
नापि शक्यते गृहीतु यन्न विमोक्तुयत्पर द्रव्यम् । सोsपि च तस्य गुण प्रायोगिको वैस्रसो वापि ॥ ४०६॥
406 It has no attribute either acquired or natural to enable it to grasp or give up foreign matter
तम्हा उ जो विसुद्ध चेया सो व गिद्दणए किचि ।
व विमुचइ किचिवि जीवाजीवाण दव्वाण ॥ ४०७ ॥
Tamha vu jo visuddho cheya so neva ginhaye kimchi Neva vimunchayı kimchivi jīvajīvanadavvanam (407)
तस्मात्तु यो विशुद्धश्चेतयिता स नैव गृहणाति किञ्चित् । नैव विमुञ्चति किञ्चिदपि जीवाजीवयोर्द्रव्ययो ॥ ४०७ ॥ 407 Therefore that Self which is of the nature of pure consciousness neither grasps anything nor relinquishes anything of objects, animate or inanimate
COMMENTARY
These gathas are obviously intended to refute the Upanishadic doctrine that atma is anna-maya and Kosa-maya for valid reasons
Next it is pointed out that adopting any bodily insignia or mark as a means for realising moksha is certainly inadequate because the body is shown to be the eater of food and hence corporeal and distinct from the non-corporeal Self.
' गवि मोत्त ज पर दव्व ।
