Saman suttam Part 1

SR No.: 008022
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 1993
Total Pages: 119
Language: Prakrit, English
Classification: Book_Devnagari, Religion, & Principle
File Size: 6 MB

Page 11

Secondly, the vyavahāra-naya recognizes empirical self as bound by material karnas (diavyu-karina) and psychical karnas (bhāva- karma) Owing to the effects of Karina the self transmigrates from one body to another from one state of existence to the other. With karmic associations from beginningless time, the self is affected by the material objects of the world and appears to possess material qualities of colour, touch, taste, and smell But the niscaya-naya which directs our attention to the real nature of the self proclaims that the self's intrinsic nature can not be destroyed by the karına and it is devoid of any of the material qualities The real self does not hanker after bodily acquisitions
Thirdly, according to the vyavahāra-naya, the self extends up to the limits of bodily dimensions on account of its narrowing and dilating characteristics because of the effect of karma, just as a lotus-hued ruby extends its lustre to the cup of milk, when placed in it, or just as a lamp throws its light to the extent of the space in which it is placed. The niscaya-naya propounds that the self is capable of extending to the entire lokākāśa.
Fourthly, the vyavahāra-naya tells us that the empirical self is the doer of material and psychical karmas. These two are so interconnected gives rise to the other Subha (auspicious) and aśubha (inauspicious) actions occasioned by śubha and aśubha psychical states are done by the empirical self But the niscaya-naya expounds that in whatever deeds the self may get itself engaged in the world, they are not the representatives of the self in its pure, undefiled and transcendental nature The self in its re nature is not the doer of material and psychical karmas, but it is the doer of transcendental states of knowledge and the like When the empirical self rises to the transcendental plane of experience, it becomes the doer of pure actions devoid of attachment and aversion.
Fifthly, in the eyes of vyavahāra-naya, the empirical self is the enjoyer of pleasure and pain These are the results of karmic associations from beginningless time. But according to niscaya- naya, the self is capable of enjoying such happiness as is transcendental, born of the self, supersensuous, incomparable, infinite and indestructible.
Lastly, the niscaya-naya regards the self as its own lord (prabhu) It is its own enemy and friend, it is not dependent on any other agency for its salvation. It is called svayambhū. It is a state of self-sufficiency which requires no other foreign assistance to sustain itself. It is itself the subject, the object, the means of its achievement; it achieves for itself, destroys the extraneous elements and is the support of its infinite potencies Hence the self manifests its original nature by transforming itself into six cases; it is at once the nominative, the accusative, the instrumental, the dative, the ablative, and the locative case.