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SAMAYASĀRA
the purposive behaviour of the organism. This entity which is so postulated is assumed to be a cetana, being of the nature of intelligence as contrasted with inorganic bodies which are said to be acetana and non-intelligent. Thus all the systems recuced the organic beings, including man, to a combination of two distinct entities cetana and acetana, intelligent and non-intelligent. Their whole philosophical attempt is directed to a clear determination of the nature of this intelligent principle which is supposed to be present in all living beings. Again, all these systenis, minus the materialistic, agree in maintaining that this life-principle or ātmā should not be identified with the body or any organ of the body though it is the operative principle responsible for the activity of the organic body as a whole or of the various organs, sensorial and motor. Thus the philosophical investigation as to the nature of the life-principle of ātmā or Self, by a careful elimination of all that pertains to the body as alien to its nature. So far the systems agree in their ultimate aim as well as their method of investigation though the conclusion reached is differnt in each case thus resulting in different philosophical systems. Thus we see our author stating the nature of the Pure Self by a process of elimination of all those characteristics which result from its association with inorganic material elements which are designated technically upādhis.
The author goes to point out next, that even in the case of the Self free from upādhic conditions, certain diverse qualities ordinarily associated with it such as Darśana, etc., when viewed from the absolute point, can be differentiated only verbally and not really.
ववहारेणुवदिस्सदि गाणिस्स चरित्तदंसणं णाणं ।
णवि णाणं ण चरित्तं ण सणं जाणगो सुद्धो ॥७॥ vavahāreņuvadissadi ņāņissa carittadinsaņai rūņam, ņavi nānas na carittań na 'dañsaņam jāņago suddho (7)
व्यवहारेणोपदिश्यते ज्ञानिनश्चारित्र दर्शनं ज्ञानं ।
नापि ज्ञान न चारित्रं न दर्शनं ज्ञायकः शुद्धः ॥७॥ 7. . From ehe vyavahāra point of view, conduct, belief and knowledge are attributed (as different characteristics) of the
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