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SAMAYSARA
explain the association of the Self with material karmic upâdis resulting in the corporeal existence of the empirical self.
Our author therefore starts with the central theme of the association of Self with karmic material, and his work is an elaborate explanation of the problems of why the individual Self is found in karmic chains and how it can break the shackles and assume its own true nature, pure and free. This is the aim of Samayasára.
एयत्तणिच्छयगदो समओ सव्वत्थ सुदरो लोये ।
बंधकहा एयत्ते तेण विसंवादिणी होइ ॥३॥ Eyattanichchhayagadô samavo savvattha sundaro loge Bandhakahaeyatte tena visamvâdıni hoyı
(3) एकत्वनिश्चयगतः समय. सर्वत्रसुन्दरो लोके ।।
बन्धकथा एकत्वे तेन विसवादिनी भवति ॥३॥ 3. The Self which has realised its oneness (uncontaminated by alien conditions) is the beautiful ideal in the whole Universe. To associate bondage with this unity is therefore self-contradictory.
COMMENTARY The author further emphasises the greatness and sublimity of the Ego-in-itself or sva-samaya. This is said to be the sublime and the beautiful in the whole world. The whole of the organic world from the one-sensed organism right up to man is viewed from this angle of vision. It is this sublime and beautiful Ego-in-itself that constitutes the inner reality of every organism. That being the ultimate goal, recognition of this Ego-in-itself as the object to be aimed at is therefore the most desirable thing. This ultimate ideal is so far removed from the concrete world of the empirical reality that it would be erroneous to associate upâdıc shackles with the sublime and beautiful entity of the Ultimate Self. It is difficult to understand what the author has exactly in his mind, when he says that it is erroneous to predicate bondage of this reality. Neither of the commentators is of any help to us. When he says that it is erroneous to associate bondage with Paramâtma the author must be thinking
