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Chapter - 10
Samayasāra
(absolutely] identical to the one who enjoys the fruit or (absolutely] different from it.
(Jo ceva kunadi so ceva vedago jasa esa siddhamto) Anyone, who believes that the soul that acts is absolutely identical with the soul that enjoys (the fruits thereof], (so jīvo micchāditthi anārihado nādavvo) shoud be known as one who is not a true believer of Jain (Ārhata) faith, as his faith is perverted.
(Anno kuredi anno paribhumjadi jassa esa siddhamto) Anyone who believes that the soul that acts is absolutely different from the soul that enjoys (the fruit thereof] (so jīvo micchäditthi aņārihado ņādavvo) shoud be known as one who is not a the believer of Jain (Ārhata) faith, as his faith is perverted. Annotations :
In the preceding verses, we saw how the author refuted the absolutist doctrines of Sāmkhya system. In the above verses, he takes up another absolutist system-the Buddhists-for refutation.
As we have observed repeatedly, the Jain doctrine of non-absolutism has been elaborated and systematized on the basis of experience, and if there appears to be any snag in it, it is due to that in the very nature of things. The Jain approach to the supreme problem is co-ordination of experience and reason. Logic must cooperate with experience in its quest for the knowledge of ultimate reality. The Jains believe that all absolutistic conceptions are vitiated by some defect or other and they all go against the verdict of experience. The absolutists, however, dismiss the verdicts of experience as untrustworthy and dismiss them as imagination born of nescience.
The Buddhists have denied a permanent self underlying the course of psychical events and replaced it by a series, supposed to be governed by the law of causality, in which the previous conscious unit is defunct when the succeeding unit appears. In the Buddhist theory the cause ceases to be when the new effect comes into being. This makes the continuity of the personal life impossible and accordingly the necessity of the law of karma that the performer of good or evil act will have to bear the consequence-all these become impossible, unless one accepts both staticity and change in the selfsame entity-the soul-with reference ot identical space and time.
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