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 185

56
SAMAYASARA
एदेहि य संबंधो जहेव खीरोदयं मुणेदव्वो ।
a gifa au arfo 3 casingnfant azı 1140||| edehi ya sambandho jaheva khirodayaṁ muṇedavvo naya humti tassa tāņi du uvaogaguṇādhigo jamhā (57)
एतैश्च संबन्धो यथैव क्षीरोदकं मन्तव्यः ।
a a nafta ara aifa againganfaat aara ||40||
57. The association of these characteristics with soul must be understood to be like the mixture of milk and water. They are not certainly present in the soul since it is mainly characterrised by upayoga (cognitive activity of knowledge and perception.)
COMMENTARY
The relation of one thing to another may be in the form either of a mixture or in the form of substance and its qualities. Milk-cum-water is given as an example of mixture. Fire-cum -heat is given as an example of substance and its quality. The different things constituting the mixture can be separated from each other. But the substance and its quality cannot be separated at any time. Quality without substance and susbtance without quality will be empty abstractions incapable of independent existence. But a mixture is not so, because the intermixing substances can be separated when necessary. The predominating substance in the mixture will give its colour to the mixture. Thus in the case of milk and water which is compared to the intermixture of soul and its material upadhis, the dominant substance being milk it is still called milk, when diluted with water. Exactly similar is the relation between jīva and its upādhis. Though their intermixture is from time immemorial, they can be separated from each other, as when the jiva attains mokṣa or liberation. Since the dominant factor in this mixture is jiva, the characteristics of the mixture from colour onwards to stages of spiritual development are considered as the attributes of the soul from the vyavahāra point of view. From the real point of view, the soul must be described in terms of upayoga (cognitive activity of knowledge and perception) which quality is inseparable from jiva. Even when the jiva becomes perfect through self-realisation this quality of upayoga will be inseparably