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Here we can compare the advice of the Gītā for an 3tfara yppere of Jainism. Where as the Gītā assures Arjuna that sin will not accrue to him he fights with inward equamimity7, the Samayasāra also assures that sin does not bind a of AppETUS. course, Samayasāra cannot assure liberation without the obsevance of headt. But leaving aside this difference, the inward detachment is emphasized by both the Gītā and the Samayasāra. Conclusion:
In short, the difference amongst the various spiritual traditions is confined either to metaphysical position or to outward behavior but inner detachment and purity is their common point. Samayasāra, by emphasizing this common point, is a lofty attempt to formulate a universal code of spiritualism which is the demand of the modern era of globalization, In this respect, it can be compared to the Upanishads of the Vedic tradition or Sufism of the Islam.
The speciality of the spiritualisms propounded by Samayasāra is this that it is based on the duality of consciousness and unconscious element (37519), the former being the knower and the latter being the doer. 19 Secondly, it is atheist in the sense that it does not accept any deity or God who is responsible for creation etc. of the universe. 20 In this respect it resembles Sāňkhya.
But there is a tinge of Vedānta also at the level of self-realization, which surpasses all logic and duality:
उदयती न नयश्रीरस्तमेति प्रमाणं व्कचिदपिक्वच विदनो याति नि-क्षेपचक्रम । किमपरमभिदध्मो धाम्रि सवंकषेस्मि
ननुभवमुपयाते भाति न द्वैतमेव ॥ The controversy:
In such a situation, there appears to be some difference of opinion amongst scholars as to the proportionate importance of निश्चय रपव व्य वहार;
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