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 30

SAMAYASARA.
13
diamond from its brilliance, etc.), and not united with impure thoughts (which are non-self, as water is not united with heat or solidity, both of which are non-water).
Commentary. The author here describes the person who has gained the real standpoint. It is he who realizes the soul as one whole individuality without any distinctions at all.
In common parlance, we speak of the soul as bound and touched by Karmas, as embodied in the various conditions of existence --- celestial, human, sub-human or hellish. But the aim of the real standpoint is to see it divested of all bondage, as a really dis-embodied entity, free from the accidents and circumstances of its visible embodiment. Again, we speak of the soul in the different modifications of its attributes, changeful and inconstant,
li ffering in its attributes and affected by passions and thoughtactivities. Here too the real standpoint differs. The soul is unchanging and constant, as one substance, all-peaceful and free from all thought-activities. It is like the lotus-leaf, gone down in water, touched by it but only superficially. It can never be other than its real self, whatever the transmutations it suffers in the course of its mundane existence. Like gold, changing outward forms yet essentially one substance-the soul is ever itself, unchanging like an ocean under a spell of peaceful calm. As to its attributes they are no separate phenomena. They are implicit in it, even as the brilliance which is in, and has no existence apart from, the diamond to which it belongs in its relation to activities, whether of thought or action. It has a character fundamentally opposed to impure thought. There is no, and can never be, any real union between the soul and these non-soul, matter-born thought-activities, etc.
जो पस्सदि अप्पाणं अवद्धपुठं अणण्णमविसेसं । अपदेससुत्तमझ पस्सदि जिणसासणं सव्वं ॥१७॥ यः पश्यति आत्मानं अवद्धस्पृष्टमनन्यमविशेषं । अपदेशसूत्रमध्यं पश्यति जिनशासनं सर्वं ॥ १७ ॥
17. (He), who sees (i. e., believes, understands and experiences) the soul, unbound and untouched (by Karmic and physical matter), not other than itself in all its mundane existences), inseparable (from its attributes), knows the