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Chapter - 10
Samayasara
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impact whiteness], (taha ṇādā vi) so also the knower/soul (saeṇa bhāvena paradavvam jāṇadi) knows the external objects because of its own inherent nature [capability of knowing].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature [to impart whiteness], (taha jīvo vi) so also the soul (saena bhāveṇa paradavvam passadi) perceives external objects because of its own inherent nature [capability of perceiving].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam sedadi) The whitening agent whitens another thing (such as a wall), because of its own inherent nature (to impart whiteness), (taha ṇādā vi) so also the knower [soul] (saeṇa bhāveṇa paradavvam vijahadi) renounces external objects/possessions because of its own inherent nature [capability of renouncing].
(Jaha seḍiyā appaṇo sahāveṇa hu paradavvam seḍadi) The whitening agent whitens another thing (such as a wall) because of its own inherent nature [to impart whiteness], (taha samadiṭṭhi) so also the enlightened soul (sahāveṇa paradavvam saddahadi) believes in the external reality/tattavas because of its own inherent nature [capability of right belief].
(Evam du) Thus, (vavahārassa viņicchao bhaṇido) the triple characteristic attributes of the soul, viz., knowledge, faith and conduct (ṇāṇadamsaṇacaritte) have been described, briefly from the empirical/vyavahāra aspect; (annesu vi pajjayesu emeva ṇādavvo) the other attributes of the soul should be understood similarly.
Annotations:
It has been observed more than once that for the non-absolutist Jains truth/reality is free from all absolutism, that is, neither the ultimate/transcendental (niścaya)/truth nor the empirical (vyavahāra) one is absolute truth. In the above verses, the author discusses the three fundamental attributes of the soul which constitute its nature. First, he discusses the problem of relation
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