Samayasara OR Nature of Self

SR No.: 011119
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1950
Total Pages: 406
Language: English
Classification: Book_English
File Size: 38 MB

Page 174

CHAPTER I
II
value of authority The attitude adopted by our author is entirely different from the Vedic tradition The other point to be noticed here is the implication that such an inconvenient situation will noť arise here, that is the conflict between what is revealed by the Divine Word and the value of the pramânas. The bold suggestion that his information should be tested before acceptance expresses his complete confidence that what is revealed by the Sarvajna and what is also experienced by his own supersensuous method will stand the severest test when critically examined by the canons of Truth He is sure that his message will certainly pass through the ordeal of critical examination and he will not need to take refuge in some kind of authority, superhuman and unchallengeable Thus in short the author expresses the nature of Truth as he understands it, and how it is different from Truth resting upon the authority of the Vedas which is alleged to be superhuman and therefore above criticism
Next the author describes the nature of the Pure Self which is free from the impure psychic states such as desire, etc.
__णवि होदि अप्पमत्तो ण पमत्तो जाणगो दु जो भावो ।
एवं भणति सुद्धा णादा जो सो दु सो चेव ॥६॥ Navi hodi appamatto na pamatto jânago du jo bhâvo Evam bhanantı suddhâ nâdâ jo so du so cheva
(6) नापि भवन्यप्रमत्तो न प्रमत्तो ज्ञायकस्तु यो भाव. ।
एवं भणन्ति शुद्धा ज्ञाता यः स तु स चैव ॥६॥ 6. That rcal being who is of the nature of the Knower, is neither identical with Apramatta or Pramatta beings. His nature as the Knower is unique and self-identical. Thus declare the thinkers who adopt the pure (absolute) point of view.
COMMENTARY The terms apramatta and pramatta, (vigilent of duties and non-vigilent of duties) are used as representative terms to denote the various shapes of spiritual development which are implied by the technical term, gunasthầnas, which are gradations based upon ethico-spiritual development. Human beings are classified according to the principle of such a development and arranged