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Soul Science : Samayasara by Jain Ācarya Kundakunda
Therefore, he is the non-possessor of sins; he is the knower of them. [211]
One without desire is known as non-possessor. An enlightened being does not have any desire for food. Therefore, he is the non-possessor of food; he is the knower of that. [212]
One without desire is known as non-possessor. An enlightened being does not have any desire for the liquid food. Therefore, he is the non-possessor of the liquid food; he is the knower of that. [213]
An enlightened being does not desire any of many kinds of such dispositions (Bhāva). [He realizes that] he as always a knower and does not depend on all these. [214] Annotation
Stanza 210 says that an enlightened being is a non-possessor of virtues because he does not desire virtues. He is simply the knower of the virtues associated with him. He does not consider his soul as owner and doer of virtuous activities. He recognizes himself a soul and as a soul he simply remains the knower of the virtues.
In stanzas 211-213, Ācārya Kundakunda writes exactly similar words except that the word 'virtues' is replaced by 'vice' in stanza 211, by 'food' in stanza 212, and by ‘liquid food' in stanza 213.
After describing four aspects – virtue, vice, food, and liquid food – in stanzas 210-213, Ācārya Kundakunda intends to describe many similar aspects (such as anger, greed, sensual pleasure, etc.) which are not desired by an enlightened being. To do so, in stanza 214, Ācārya Kundakunda says that an enlightened being does not have desire for any of many kinds of such inclinations (Bhāva). He further asserts that an enlightened being realizes the knowing nature of his soul. He further qualifies this nature by saying that this nature is invariant and does not depend on others.
