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2.159 viditta logam, vamta logasnnam, se matimam parakkamejjasi tti bemi. Knowing the nature of the world, giving up the instinct of ‘mine'ness, the intelligent monk should exert himself - thus do I say. Bhāșyam Sutra 159 The intelligent monk should know the 'world' and give up the 'worldinstinct and strive. Thus do I say.16 Here 'world' means greed for possession. The 'world-instinct' means the inclination to greed or the inclination to possessiveness. The implication of these two words is that one should know, first of all, the nature of possessions and thereafter should purge himself of the instinct, inclination or tendency thereof. This gives the complete course of achieving non-possessiveness."? 2.160 ņāratim sahate vire, no sahate ratim.
jamhá avimaņe vire, tamhā vīre na rajjati. The heroic monk does not succumb to ennui, nor to relish. Being free from all ideation, he is equanimous and not attached to anything. Bhasyam Sutra 160
Sometimes even to a person striving for eliminating the world instinct', there arises aversion toward penance, self-control and self-restraint. Sometimes there arises in him attachment to non-restraint with regard to sensual objects, passions, etc. The courageous monk does not succumb to aversion or attachment." He immediately gets rid of them. The Sutra defines the way to such riddance. Both these tendencies can be restrained through emptied mind. Aversion and attachment are the two special states of the mind. When the waves of these states arise, the person loses control of his mind. If the waves are inhibited as soon as they arise by the power of meditation, that is, they are not entertained even for single moment, and instantaneously the mind is emptied of objects or concepts, the aspirant attains the state of mindlessness. The courageous monk takes resort to analytical meditation, which is of the nature of contemplation, through spiritual exertion resulting in loss of interest in sensual objects, desirable and undesirable, such as sound, colour, etc.
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