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

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SAMAYASARA
fafaat gyam qfqqcq atfa gratât | कत्ता तस्सुवओगस्स होदि सो अत्तभावस्स ॥ ६५ ॥ tiviho esuvaogo appaviyappam karedi dhammādi katta tassuvaogassa hodi so attabhāvassa (95) त्रिविध एष उपयोग आत्मविकल्पं करोति धर्मादिकं । कर्त्ता तस्योपयोगस्य भवति स आत्मभावस्य ॥ ९५ ॥
95. Thus the Self whose nature is upayoga, manifests (as conditioned by corresponding Karmic pratyayas) in three different impure froms (of wrong faith, wrong knowledge, and wrong conduct) produces false identity (of Self with external objects) such as 'I am dharmästikāyk (principle of motion)" He becomes the upadana karta or the causal agency for those impure experiences of that empirical ego.
COMMENTARY
The Self, on account of ignorance, imagines himself to be identical with alien characteristics which may be of two kinds, 1. internal relating to empirical consciousness, 2. external relating to the objective world. The Self, forgetting his pure nature may identify himself with either of these groups. The previous gāthā describes the false identity of the Self with the inner impure and other psychic states relating to the empirical consciousness. This gatha refers to the relation of the Self to the external world of things and persons. The external world according to Jaina metaphysics consists of other jivas, pudgala, dharma, adharma, ākāsa, and kāla. Jiva and pudgala, Soul and Matter, being the chief actors in the drama, their various alliances have been already dealt with in their different aspects. Hence the author uses the word dharmadi, dharma, etc., merely to indicate the objective world as distinguished from the subject or the ego. A glance at the Upanisadic literature will provide a sufficiently large number of illustrations of identifying the Self erroneously with the external objects and persons. There the Atma and the Brahma are used synonymously and this Atma or Brahma is identified with ākāśa or space, kāla or time. Sometimes it may be identified with the Sun and the Moon and the rest of the bhutas such as Earth, Air, Fire and Water. Such false identifications of Atma with non-Atma was prevalent and in