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CHAPTER I
15
Knower, the Self. But from the real point of view there is no (differentiation of) knowledge, conduct and belief, in Pure Self.
COMMENTARY Jaina metaphysics always emphas ses the nature of reality to be identity-in-difference and unity in the midst of multiplicity. This characteristic which is assund to be present in reality in general is associated in an arked degree with the Self. The Self in association with matrial upadhic conditions is said to be born in the world of saisārk with various organic bodies in various places and various times. The various births associated with a particular Self will be practically infinite in number when the beginningless samsāric career is taken into consideration. All these various forms are considered to be paryāyas or modifications of the self-same unitary cyo. The Self is one and its modifications determined by upādhic conditions are infinite in number. It is in this sense that the saying that the atmā is one and the rșis call it many is interpreted by the Jaina metaphysician. Another point which is generally noticed by Jaina metaphysics is the relation between the substance and its qualities. The complex nature of ihe substance with its qualities also interpreted to be identity-in-difference. The qualities cannot be considered as entirely distinct from the substance. It is the same identical substance that expresses its nature through qualities. No doubt the qualities may be spoken of as different from one another and all from the underlying substance. Such consideration of the quality in abstract is only verbal differentiation. But really the qualities cannot exist independent of the substance nor the substance independent of its qualities as is maintained by the Vaiseșika school of thought. It is this latter point that is emphasised in this gatha. The self in its pure nature, which is entirely free from upadhic conditions, must be considered as an indivisible unity in spite of the different attributes associated with it ordinarily. The characteristics, Darsana, Jflāna, and Cäritra are only verbal differentiations employed to explain the complex nature of the unitary self. This point that the qualities can only be differentiated
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