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6
SAMAYASARA
Thus the association of the Self with Karmic upadhis, its liberation from the same, are both explained without bringing in the aid of any extraneous causal agency. In fact both the Mimäṁsakas and the Vedantins stoutly repudiate the hypothesis of a creator or an Isvara put forward by the Nyaya-Vaiseṣika systems in order to explain the association of the Self with material Karmic upādhis resulting in the corporeal existence of the empirical self.
Our author therefore starts with the central theme of the association of Self with karmic material, and his work is an elaborate explanation of the problems of why' the individual Self is found in Karmic chains and how it can break the shackles and assume its own true nature, pure and free. This is the aim of Samayasara.
एयत्तणिच्छयगदो समओ सव्वत्य सुंदरो लोए । बंधका एयत्ते तेण विसंवादिणी होई || ३ || eyattanicchayagado samao savvattha sundaro loe bandhakaha eyatte tena visamvadiņi hoi (3) एकत्वनिश्चयगतः समयः सर्वत्र सुन्दरो लोके ।
बन्धकथा एकत्वे तेन विसंवादिनी भवति ॥ ३ ॥
3. The Self which has realised its oneness (uncontaminated by alien conditions) is the beautiful ideal in the whole Universe. To associate bondage with this unity is therefore self-contradictory.
COMMENTARY
The author further emphasises the greatness and sublimity of the Ego-in-itself or sva-samaya. This is said to be the sublime and the beautiful in the whole world. The whole of the orga: nic world from the one-sensed organism right up to man is viewed from this angle of vision. It is this sublime and beautiful Egoin-itself that constitutes the inner reality of every organism. That being the ultimate goal, recognition of this Ego-in-itself as the object to be aimed at is therefore the most desirable thing. This ultimate ideal is so far removed from the concrete world of the empirical reality that it would be erroneous to associate upadhic shackles with the sublime and beautiful entity of the Ultimate
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