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 396

to the neglect of not including the facts which should cothe under the scope of definition The definition in its affirmative form therefore emphasises the intrinsic identity between the thing and its attrabutes, jiva and jñāna-Self and Knowledge A thing and its attributes are not different categories brought together by a third category called samavaya, a view maintained by other schools of thought According to Jatna metaphysics dravya and gund are inscparable and indivisible unity-no dravya without guna and no guna without diavya This leads to the fundamental proposition which states the identity of the Self with knowludgc The Self, the Knower, is identical with knowledge ñana and ñānı are one and the same The definition further implies as its coiiollory that the different aspect and modifications of the Self are also identical with the Self or ātma Thus right belief, right knowledge, and right conduct, which are but different aspects of thc same Self become identical with the Self These three con
jointly constitute the māksha mărgamthe path to spiritual salva* tion, and the māksba märga also must be located in the nature of the Sulf as it is identical in nature with that of the Self in as much as it represents a stage in the development of the Self Thus it is clearly pointed out that the Kingdom of Heaven is within you One who deserves to teach the goal of liberation or moksha has nothing to do with the non-conscious external things since he has within himself everything that is necessary to realise his purpose The spiritual development therefore consists in the continuous development of the Sell to a higher and higher state followed by the progressive widening of knowlcdge till the Self becomes perfect and knowledge becomes completely co-extensive with the reality At this stage the Self becomcs both sarvajna and paramātma, the Omniscient and the Absolute Self This is the end of samsara and the goal of life from which there is no return
If ynāna is thus completely different from other things, how can jñāna be the cater of food The answer is given below
अत्ता जस्स अमुत्तो णहु सो आहारओ हवइ एव । आहारो खलु मुत्तो जम्हा सो पोग्गलमओ उ ॥४०५॥