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Chapter - 3
Samayasāra
to arrogate “I am anger and the like". Consequently, he continues the beginningless bondage and the worldly state of existence. No wonder that the wise scholars of transcendental truth consider such a soul to be stupid and unqualified even to commence the journey of spiritual realization.
Empirical Aspect of Causal Relation
ववहारेण दु आदा करेदि घडपडरधादिदव्वाणि। करणाणि य कम्माणि य णोकम्माणीह विविहाणि॥३०॥ vavahārena du ādā karedi ghadapadaradhādidavvāņi.
karaņāņi ya kammāni ya nokammānīha vivihāni..30 .
(Vavahāreņa du) According to the empirical aspect (iha) in this [worldly life] (ādā) the soul (karedi) is identified as the producer of (ghadapudarahādi davvūņi) articles such as a pot, a fabric, a chariot etc. (ya karnāni) and the sense-organs (vivihāni kummāni) as well as various types of karma (ya) and (nokammāņi) the body. Annotations :
Earlier we have already stressed the non-absolutist reality of Jains according to which the truth is free from all absolutism. Having vigorously emphasized the transcendental aspect of causal relationship, the author, lest the reader may become convinced that this is the absolute truth, hastens to state the other side of the coin-the empirical aspect of causal relations-psycho-physical relationship.
Worldly or empirical aspect (vyavahāra naya) is of two main types : (a) sadbhuta vyavahāra and (b) aśadbhuta vyuvahāra. The former is applicable to the intrinsic qualities while the latter implies the importation of alien qualities. Each of these two is, again, divided in two sub-types : (a) Upacarita-metaphorical application sanctified by popular usage and convention and (b) Anupacarita-has no metaphorical and transferred import. Thus finally we have four sub-types of empirical aspect:
1. Anupacarita-sadbhuta-vyavahāranaya-it identifies the genuine and intrinsic attributes with the substance in which they inhere. For instance, knowledge, as a characteristic (innate) attribute of soul, is sadbhuta and being free from figurative application is anupacarita.
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