Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

Page 137

SAMAYASARA
sudaparicidāņubhūdā savvassa vi kāmabhogabandhakaha eyattassuvalambho navari na sulabho vibhattassa (4)
श्रुतपरिचितानुभूता सर्वस्यापि कामभोगबन्धकथा ।
एकत्वस्योपलम्भः केवलं न सुलभो विभक्तस्य ॥४॥ 4. The proposition that all living beings are characterised by desire for worldly things, enjoyment of the same and conse
uential bondage has been heard, observed and personally experienced by all. But the realisation of the unity of the Higher Self which is free from all such empirical conditions, by our own personal experience, is not easy of achievement.
COMMENTARY Here the author frankly states in the beginning that it is extremely difficult to apprehend the nature of the metempirical Self or the Ego-in-itself. He contrasts it with our knowledge of the empirical Ego. The nature of the empirical Self can be easily apprehended from the concrete world of living beings. The behaviour of a living organism is a clear indication of its nature. The instinct of self-preservation in an organism is the main motive force of its behaviour. Every animal has to seek its food from the environment to appease its hunger, to search for water to quench its thirst, and to roam about in search of a mate to satisfy its sex desire. This tendency to seek objects from the environment, to acquire them and to enjoy them is a common characteristic of the behaviour of all living beings from the lowest to the highest. This knowledge we obtain from our observation of other animals and by the study of books on natural history describing the behaviour of animals in general. The information so gathered by observation and study is further corroborated by our own personal experience since our own behaviour as an organic being is no exception to the general law of animal behaviour. The information thus obtained from different sources gives us a fairly accurate knowledge of the nature of the empirical Ego. But when we begin to talk about the metempirical Ego we feel extremely helpless. None of the above sources of information is available to us. The reality which we try to apprehend has nothing in