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 208

CHAPTER II
एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा । केवलिजिणेहि भणिया किह ते जीवो त्ति उच्चति ॥ ४४ ॥ Ede sayve bhāvā poggaladavvaparināma nippannā Kevalijinehim bhanıya kiha te jivo tti uchchanti एते सर्वे भावा पुद्गलद्रव्यपरिणामनिष्पन्ना । केवलिजिनैर्भणिता कथ ते जीवा इत्युच्यन्ते ॥४४॥
(44)
44 It is said by Jina, the All-knowing, that the various characteristics referred to above are all the result of the manifestation of karmic matter How can they be then attributed to the Pure Self?
45
COMMENTARY
This gathā refutes the various erroneous positions stated in the previous gathās as believed by the various Ekantavādins No doubt it is true that the embodied Self is associated with attributes such as desire, and aversion, so also gold, as found in nature in the form of mineral ore, is found in association with various mineral impurities Similarly fire is usually found in association with smoke Nevertheless fire in itself is not smoke, nor gold is the same as the impure mineral ore In the same way the Self cannot be identified with the various psychic manifestations to which it is subject because of its association with impurities In spite of the forms in which they are found in nature, gold in its pure condition is distinct from the impure ore and the pure self is distinct and different from the embodied jiva No doubt the Self is found always in association with its body throughout the cycle of births and deaths, but on that score it cannot be identified with the body since the Self as distinct and different from the body is realised in its pure form No doubt the karmic body may be an inevitable condition of the transmigration of the Self in this sämsäric cycle, nevertheless this nonchetana material condition because of its invariable association with the Self cannot be identified with it, as they are different in nature and hence distinct from each other In short, what is found in association with a thing need not necessarily be identical with its true nature The realisation of the true Self will obviously