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 140

CHAPTER I
whenever they are confronted with intellectual difficulties incompatible with the Vedic traditions, reject these, even though they are ordinarily in conformity with the usual pramāņas To them, the pramāņa of the Veda is the most important and, before that, the other pramāņas become inadequate and hence lose their value of authority. The attitude adopted by our author is entirely different from the Vedic tradition. The other point to be noticed here is the implication that such an inconvenient situation will not arise here, that is the conflict between what is revealed by the Divine Word and the value of the pramanas. The bold suggestion that his information should be tested before acceptance expresses his complete confidence that what is revealed by the Sarvajña and what is also experienced by his own supersensuous method will stand the severest test when critically examined by the canons of Truth. He is sure that his message will certainly pass through the ordeal of critical examination and he will not need to take refuge in some kind of authority, superhuman and unchallengeable. Thus in short the author expresses the nature of Truth as he understands it, and how it is different from Truth resting upon the authority of the Vedas which is alleged to be superhuman and therefore above criticism.
Next the author describes the nature of the Pure Self which is free from the impure psychic states such as desire, etc. वि होदि अप्पमत्तो ण पमत्तो जाणगो दु जो भावो ।
एवं भांति सुद्धा णादा जो सो दु सो चेव ॥ ६ ॥
navi hodi appamatto na pamatto jāņago du jo bhāvo evam bhaṇamti suddhā ņādā jo so du so ceva (6) नापि भवत्यप्रमत्तो न प्रमत्तो ज्ञायकस्तु यो भावः ।
एवं भणन्ति शुद्धाः ज्ञाताः यः स तु स चैव ॥ ६ ॥
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6. That real being who is of the nature of the Knower, is neither identical with Apramatta nor Pramatta beings. His nature as the Knower is unique and self-identical. Thus declare the thinkers who adopt the pure (absolute) point of view.
COMMENTARY
The terms apramatta and pramatta, (vigilant of duties and non-vigilant of duties) are used as representative terms to denote