Samayasara

SR No.: 001620
Original Sutra Author: Kundkundacharya
Author: J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1930
Total Pages: 234
Language: English
Classification: Book_English, Philosophy, Canon, & Discourse
File Size: 15 MB

Page 21

THE SACRED BOOKS OF THE JAINAS.
known sense-enjoyments. Many souls have often heard and understood the discourses regarding bondage of soul with Karmic matter, and regarding its merits or demerits, and felt the truth in their heart of hearts. This is an experience common to all persons. But it is difficult to translate the precept into practice, specially as the details of the scheme of Self-Absorption must be closely followed. The author here impresses upon the reader the necessity of paying a concentrated attention to the subject-matter of this book, for its being fully understood.
त एयत्तविभत्तं दाएहं अप्पणो सविहवेण । जइ दाइज पमाणं चुकिज छलं ण घेत्तव्वं ॥५॥ तमेकत्वविभक्तं दर्शयेऽहमात्मनः स्वविभवेन । यदि दर्शयेयं प्रमाणं च्युतो भवामि छलं न ग्राह्यं ॥५॥
5. I describe that absolute oneness of the soul on the strength of my (own self-realisation). What I describe should be accepted (after verification by your own experience). If I err, (it) should not be considered a deception.
Commentary. The author says that his description of the absolute oneness of the soul is based on the strength of his own self-realisation, and should be accepted in the light of individual experience which builds up on (1) the Scriptures, (2) Discourses from “the preceptors,” (3) analysis and test by logical standpoints, and (4) constant meditation and realisation of the true nature of the self. What one might be tempted to call errors are not errors in the accepted sense of the term, but mere different aspects of the spiritual vision vouchsafed to the author.
णवि होदि अपमत्तो ण पमत्तो जाणगो दु जो भावो। एवं भणंति सुद्धा णादा जो सो दु सो चेव ॥ ६ ॥ नापि भवत्यऽपमत्तोः न प्रमत्तो ज्ञायकस्तु यो भावः । एवं भवंति शुद्धाः ज्ञाता यः स तु स चैव ॥ ६ ॥
6. But that knowing substance (pure soul) does not become of perfect vows (or of any higher spiritual stage), nor of Imperfect vows (or of any lower Spiritual Stage).