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SAMAYSARA
intelligent Thus all the systems reduced the organic beings, including man, to a combination of two distinct cntities chetana and achetana, 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 systems, minus the materialistic, agree in maintaining that this lifc-principle or atmun should not be identified with the body or any oigan 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, sensocial and motor Thus the philosophical investigation as to the nature of the life principle of atman 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 rcached is different in each case thus resulting in different philosophical systems Thus we see our author stating the naturc of the Pure Self by a process of elimination of all those characteristics which result from its association with inoiginic matcrial elements which are designated technically upadlus
The authoi gocs to point out next, that even in the case of the Self free from upádıc conditions, cuitun diverse qualities ordinarily associated with it such as Dai sanâ, ctc, when viewed from the absolute point, can be differentiated only verbally and not really
ववहारेणुवदिस्सदि णाणिस्स चरित्तदसण णाण ।
णवि णाण ण चरित्त ण दसण जाणगो सद्धो ॥७॥ Vavaharenuvadıssadı nânissa charittadamsanam nånam Navi nânam na charittam na damsanam jânago suddho
व्यवहारेणोपदिश्यते ज्ञानिनश्चारित्र दर्शन ज्ञान ।
नापि ज्ञान न चारित्र न दर्शन ज्ञायक' शुद्ध ॥७॥ 7. From the vyavahara point of view, conduct, belief and knowledge are attributed (as different characteristics) of the Knower, the Self But from the real point of view there is no differentiation of) knowledge, conduct and belief, in Purc Self
