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SAMAYASĀRA राया हु णिग्गदो त्ति य एसो बलसमुवयस्स आवेसो ।
ववहारेण दु उच्चदि तत्थेक्को णिग्गदो राया ॥४७॥ rāyā hu niggado tti ya eso balasamudayassa adeso vavahāreņa du uccadi tatthekko niggado rāyā (47)
राना खल निर्गत इत्येष बलसमुदयस्यादेशः ।
व्यवहारेण तूच्यते तत्रैको निर्गतः राना ॥४७॥ 47. At the sight of the military procession, one may exclaim: "The king has started." This statement is made from the vyavahāra point of view, because only one person is the king in the whole procession.
एमेव य ववहारो अज्झवसाणादिअण्णभावाणं ।
जीवो त्ति कदो सुत्ते तत्थेक्को णिच्छिदो जीवो ॥४८॥ emeva ya vavahāro ajjhavasāņādi annabhavanam jivotti kado sutte tatthekko picchido jivo (48)
एवमेव च व्यवहारोऽध्यवसानाद्यन्यभावानाम् ।
जीव इति कृतः सूत्रे तत्रैको निश्चितो बीवः ॥४८॥ 48. In the same way, from the vyavahāra' point of view, the various psychic states such as desire, aversion, etc., may be said to be the ego. But the real Self is none of these states but remains as the unitary substratum of which these are empirical modifications.
COMMENTARY Ordinary people, when they see the military pro cession marching along, speak of the king going out. The military procession may be really very long, but really the whole of it is not the king however important; he is only one person in the whole procession. Similarly the series of psychic states and modifications may be spoken of as the Self. The whole series is not the Self. Really the Self is the underlying unitary existence whose manifestation appears in the various conscious states from which the Self is distinct and independent. The author employs a popular example to illustrate the relation between the everchanging series of conscious states and the permanent unitary real self,
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