Samayasara

Author(s): Kundkundacharya, Jethalal S Zaveri
Publisher: Jain Vishva Bharati

Page 53

Chapter - 1
Samayusāra jo passadi appāņam abaddhaputtham anannamavisesam. apadesasamtamajjham passadi jiņasāsaņam savvam.. 15
. (Jo) The view which (passadi) recognizes (appāņam) the pure self as (totally) free from (ubaddhaputpham) (i) bondage (ii) defilement (anannayam) (iii) free from adulteration-impurity (niyadam) (iv) free from unsteadiness (avisesam) (v) free from distinction of the faculties of knowledge and intuition (asamjuttam) and (vi) free from association with non-self [alien), (tam viyāṇihi) is called (suddhanayam) pure (point of) view.
(Jo) The enlightened soul who (passadi) recognizes (appānam) the pure self which is (abaddhaputtham), (unannayam), (avisesam) (totally) free from bondage, defilement, impurity, etc. (all the six alien factors mentioned in the preceding verse and also is (apadesu) non-corporeal (indivisible), (samta) absorbed in his own beatitude, (majjham) as his own real self, (passadi) has unravelled/realized (jiņsāsaņam savvam) the whole Jain philosophy. Annotations :
We have already seen the necessity and wisdom of the application of different nayas or points of view, which is a methodology specially designed for the purpose of explaining the extremely complex nature and defining the empirical and ultimate attributes of the self (jīva). Broadly, there are two main points of view: niscaya naya and vyavahāra naya. The former recognizes and explains the transcendentally real and integrated nature of the self. In this view there is no distinction between the substance and its attributes.' The self (jīva) is viewed as an unbroken/undivided unity with all its attributes synthesized and fused within itself. In the other view (vyavahāru naya) the complex nature of the self is. broken down into a multiplicity of diverse qualities and modes. We shall revert to this methodology in latter verses.
The niscaya naya is, again, divided into śuddhtı or pure niscaya and aśuddha or modified niscaya. The former holds the jīva in its totally pure and undivided state. Freed from all its material 1. In the non-absolutist metaphysical system of Jains, a substance is neither
absolutely identical nor absolutely different from its attributes-qualities and modes. For details, please see prologue.
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