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his cognition is never pure but always tainted with the feeling of attachment and aversion. But in the case of a tirthankara or a jīvanmukta or a highly spiritual person, whenever cognition of an external object takes place it is never associated with the rise of the feeling of attachment and aversion. His knowledge is never tainted with attachment and aversion. It is always pure (kevala). Therefore one who is desirous of liberation should stop the rise of the feeling of attachment and aversion towards the object of his cognition, he should keep his cognition free from the taint of the feeling of attachment and
aversion.
तथाप्यतितृष्णावान् हन्त! मा भूस्त्वमात्मनि। यावत् तृष्णाप्रभूतिस्ते तावन्मोक्षं न यास्यसि।।२१।।
tathapy atitṛṣṇāvān hanta ma bhūs tvam ātmani | yavat tṛṣṇāprabhūtis te tavan mokṣam na yasyasi ||21||
Even then, O you, do not desire even your soul excessively, that is, do not get strongly attached to your soul, because so long as desire or feeling of attachment arises in you, you will not attain liberation.
यस्य मोक्षेऽपि नाकाङ्क्षा स मोक्षमधिगच्छति। इत्युक्तत्वाद्धितान्वेषी काङ्क्षां न क्वापि योजयेत् ।।२२।।
yasya mokṣe 'pi nākānkṣā sa mokṣam adhigacchati | ity uktatvād dhitānveṣī kānkṣāṁ na kvāpi yojayet ||22||
The wise say that one who does not have desire even for liberation attains liberation. Therefore one who is in search of spiritual welfare should have no desire whatsoever for anything.
सापि च स्वात्मनिष्ठत्वात् सुलभा यदि चिन्त्यसे । आत्माधीने सुखे तात यत्नं किं न करिष्यसि ।। २३ ।।
sāpi ca svātmanisthatvät sulabha yadi cintyase | ātmādhīne sukḥe täta yatnam kim na kariṣyasi ||23||
And even this desirelessness or non-attachment, being ingrained in one's soul, is easily attainable if you think so, then, O child, why do you not put
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