Book Title: Samayasara
Author(s): A Chakravarti
Publisher: Bharatiya Gyanpith

Previous | Next

Page 169
________________ CHAPERI 41 38. Absolutely pure, having the nature of perception and knowledge, always non-corporeal, I am indeed unique. Hence not even an atom of alien things whatsoever (whether living or non-living) is related to me as mine. COMMENTARY Aham: the Self implies this: The soul from beginningless eternity associated with ignorance and delusion forgets its true nature, gets identified with alien features and characteristics till he is roused from slumber by a benevolent spiritual master who repeatedly strives to wake him up to his true nature. Just as a person who has lost his jewel feels a joy and surprise when it is brought and placed in his hands, so also the jīva wakes up as a result of the master's effort to realise that his Self is the Parameśvara, that his nature is pure and unsullied by alien features, shedding the pure light of pure consciousness all around. Ekaḥ: the undivided unity implies that in spite of the several psychic states, emotional, cognitive and conative, experienced by the Self, it is an indivisible unity. Suddhaḥ: pure. The Self, in spite of its gati, modification, such as human and divine and in spite of the nine types of psycho-physical modifications called nava-padārthas, never loses its intrinsic pure nature and hence he is suddha. Arūpī: non-corporeal. Since the pure soul has no other nature except upayoga, the pure knowledge and perception, and since it transcends the sense-perception of vision, taste, touch, etc., it is always non-corporeal. The Self having this nature and illuminating all things around through its light of knowledge remains absolutely uninfluenced by alien psychic states and physical objects so that not even an iota of the alien things it can call its own. Thus ends the jiva-padārtha or category of Soul. The author takes up next the ajīda-padartha for discussion. The Samskrit commentators use the term ranga. Here ends the first Scene, pūrva-rangaḥ samāptaḥ, thereby suggesting that the whole work is a Cosmic Drama in which the chief hero is the Self who appears on the stage in different characters and in association with different actors-certainly a beautiful metaphor in depicting the career of the Atmā. Jain Education International For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370