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INTRODUCTION,
XLV
SAMAYASĀRA. The author opens his discourse with the definition of sva-samaya_and para-samaya, which respectively stand for the realisation of the self as identical with Right faith etc. and with material karmas (2). When ekatua, 1. l., the oneness of the self, is realized there is no bondage at all (3); and the aim of the author is to point out to this ekatva, the same as bhedavijñāna, to the best of his ability (sva-vibhavena) (5). The ultimate 'aim of every aspirant is to realise the pure soul as a knower from the Nis'caya naya. Just as we cannot make a barbarian (mleñcha). understand us unless talked to in his speech, so Vyavahāra point of view is quite necessary for the understanding of pure Nis'caya view-point (7. etc.); Vyayahāra-naya, helps the weak speech of ours, which is incapable of fully expressing the reality (II etc.). The pure Nis'caya view-point consists in realising the self as unbound and untouched by karmas, as one, steadfast and inseparable from its attributes and not united with anything etc. The three jewels stand for that self; just as we know, believe in and follow a king, so also it should be with the self. The soul must exert to sever all attitudes of attachment as me and mine, because the absolutely pure self cannot be anything other than itself. It is not the body but the merits of the soul embodied therein that are to be praised. So infatuation with the objects external must be conquered, exhausted and completely relinquished; the Jñānin then is liberated. (14 etc.).
Ignoramuses identify the soul with various other things not being aware that they are all forms of matter from which, really speaking, the nature of the soul is absolutely different; they babble in conventional modes of speech which cannot stand for the Truth. Jiva has no material attributes, nor has it really to do anything with Jiva-sthānas and Guņa-sthānas which are all occasioned by karman; it is only for practical purposes that they are predicated of the Jiva in its transmigratory condition. If all these material states and entities are to be identical with Jīva, the differentiating line between spirit and matter will vanish out. The adjuncts and classifications of Jivas are the outcome of Nama-karman. (39-68).
One must realise the difference between the soul and the karmic influx, . and leave off the states of anger etc., remaining in which the soul is bound by karman. When the danger of impurity is known, the soul refrains from the causes of āsrava. Concentrating on the nature of the soul one should consider everything as extraneous. The psychic states of the spirit and the karmic transformations are naturally related ; really speaking the soul is the agent of its spiritual states wherein the material stuff is transformed into
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1 Published with the Sk. commentaries of Amrbacandra and Jayasena in Sanātana Jaina
Granthamālā, Benares, 1914; published with these two Sk, commentaries and a Hindi commentary of Jayacandra in RJS, Bombay 1919; the text edited with Sk, sbade, English translation and commentary by J. L. Jaini 10 SBJ, vol. 8, Lucknow, 1930; besides, Jayacandra's Hindi commentary, which closely follows Amrtacandra, has been
published from Kolhapur, Bombay etc; Br. Shitalpragada, following Jayasena's . commentary, has written a Hindi commentary on this, and it is published from Surat,
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