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Samayasara
Chapter - 10
change/mutation of the soul as real. The author is perfectly justified in refuting the Sāmkhya system because of its failure to explain the nature of concrete reality of the worldly existence.
A Real is Permanent as well as Changing; It persists through Modes
केहिचिदुपज्जयेहिं विणस्सदे णेव केहिचि दु जीवो । जम्हा तम्हा कुव्वदि सो वा अण्णो व णेयंतो ॥ ३८ ॥ kehici du pajjayehim viņassade neva kehici du jīvo. jamhā tamhā kuvvadi so vā aņņo va neyamto..38
àfafa e umaùfé faurenà ula àfefa z Gitar i जम्हा तम्हा वेददि सो वा अण्णो व णेयंतो ॥ ३९ ॥ kehici du pajjayehim viņassade ņeva kehici du jīvo. jamhā tamhā vedadi so vā aṇno va neyamto..38
जो व कुणदि सो चेव वेदगो जस्स एस सिद्धंतो । Hvitat uncoat fucrfagt зromfect || 80 || jo ceva kuṇadi so ceva vedago jassa esa siddhamto. so jīvo ṇādavvo micchādiṭṭhī aṇārihado..40 अण्णो करेदि अण्णो परिभुंजदि जस्स एस सिद्धंतो । Hì citat uncoat funfact conftet || 82 |||
anno karedi anno paribhumjadi jassa esa siddhamto. so jīvo nadavvo micchāditthī aṇārihado..41
(Jamhā) [Since] (jīvo kehici du pajjayehim viņassade kehici du neva) the soul ceases to exist from one aspect [change/ modification/paryāyārthika naya] but continues to exist--is eternal from another aspect [persistence/dravyārthika naya); (tamhā) therefore, [persistence-through-modes being the nature of soul] (so vā kuvvadi va aṇno neyamto) it invalidates the [absolutist] view that the soul, that enjoys the fruit, is [absolutely] identical to the one who acts or [absolutely] different from it.
(Jamhā) [Since] (jīvo kehici du pajjayehim viņassade kehici du neva) the soul ceases to exist from one aspect, but continues to exist from the other; (tamhā) therefore [persistence-through-modes being the nature of the soul], (so vā vedadi va anno neyamto) it invalidates the [absolutist] view that the soul, that acts, is
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