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Chapter - 2
Samayaṣāra
(Avare) Some others (mannamti) believe that (ajjhavasāṇesu tivvamaṇdā aṇubhāvagam) high and low intensities of the emotions and passions (jīvam) comprise the soul; (avare) still others (nokammam cāvi jīvotti) identify the body as the soul.
(Avare) Still others (kammassudayam jīvam) believe that the fruition of karma (karmaphala) is the soul and some others believing that (tivvattaṇa maṇdattaṇa guṇehi so jīvo havadi) the difference between the high and low intensities qualify the soul (kammaṇubhāgam icchanti) put forward that the strength of the fruition of karmaḥ is the soul.
(Ke vi) Others still (jīvo kammam uhayam doṇṇivi) believe that the composite of the jīva and karma both (khalu,īvamicchanti) comprise the self; (avare du) while some others (kammāṇam samjogena jīvamcchanti) believe that the self is the result of association of karma.
(Evamvihā bahuvihā) Thus, there are these and various other [false] beliefs among (dummehā) perverted people who (param appāṇam vadamti) believe and declare the alien objects as self; (te ṇa paramatthavādi) such absolutists are ignorant of the ultimate truth (ṇicchayavādīhi ṇiddiṭṭhā) according to the [non-absolutist] believers of ultimate truth and reality (niścayavāda).
Annotations :
India is the land of spiritualism where spiritual convictions and a constant urge for ultimate truth inspired the manifold branches of Indian thought. Spirit or soul is, thus, the central figure and the common ground among the different systems is the belief in the intrinsic purity of the soul. But in worldly existence the soul is enveloped by an inanimate environment and there is continual interaction between the soul and the matter. In particular the organic unity of the non-material soul and the physical body in actual life gives rise to various unverifiable conceptions and beliefs regarding the real nature of the soul/self.
As stated earlier Jains believe that the truth is free from all absolutism. But other philosophical systems do not accept the nonabsolutist realism of Jains. The conceptions and beliefs put forward by them may be perfectly legitimate from some aspects, but by
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