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 254

CHAPTER VI
125 एदं तु अविवरीदं गाणं जइया दु होदि जीवस्स ।
तइया ण किंचि कुव्वदि भाव उवओगसुद्धप्पा ॥१८३॥ edam tu avivarīdam ņāņam jaiyā du hodi jīvassa taiyā ņa kimci kuvvadi bhāvam uvao gasuddhappā (183)
एतत्त्वविपरीतं ज्ञानं यदा तु भवति जीवस्य ।
तदा न किंचित्करोति भावमुपयोगशुद्धात्मा ॥१८३।। 183. When this discriminative knowledge, free from error, arises in the Self, then the nature of the Self, manifests in the form of pure upayoga and he does not cause any kind of impure psychie states.
COMMENTARY
Two things which are spatially distinct and which have no relation to a common cause cannot maintain the relation of substance and substratum. Substance and substratum will be applicable to a particular manifestation and the intrinsic nature which so manifests. Thus knowing activity is related to knowledge in the form of substratum, an entity and its manifestation. An entity and its manifestation are inseparably united with each other and there is intrinsic identity between the two. So viewed, the pure cognitive activity or upayoga, since it is based on the intrinsic nature of the Self, is inalienably identical with it. Various impure emotional states have no such intrinsic relation to the nature of the Self, because they are accidental states of the Self and as such can disappear without in any way affecting the nature of the Self. Essential attributes are based upon the real nature of a thing whereas the accidental attributes are not so based. It is this truth that is emphasised in the above gāthās. Cognitive attributes of perception and knowledge technically called upayoga are the essential attributes of the Self, where as anger, pride, etc., are only accidental attributes. That is why it is said that upayoga is in the self and conversely Self is in upayoga and negatively, anger, etc., are not in the Self nor is the Self in anger, etc. So also karmas and no karmas being accidental adjuncts to the Self have no basis in the nature of the Self. This recognition of the Self to be distinct from the various accidental attributes, psychical and physical, enables