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CHAPTER III
107 After stating that bondage and freedom are predicated of the Self according to different points of view the author next points out that samayasära, or Ego-in-itself, is beyond the view points
कम्म बद्धमबद्ध जीवे एद तु जाण णयपक्ख ।
पक्खातिक्कतो पुण भण्णदि जो सो समयसारो ॥१४२।। Kammam baddhamabaddham jive edam tu jana nayapakkham Pakkhatikkanto puna bhannadi jo so samayasato (142)
कर्म बद्धमबद्ध जीवे एव तु जानीहि नयपक्षम् ।
पक्षातिक्रान्त पुनर्भण्यते य स समयसार ॥१४२॥ 142 That the Self is bound with karmas and that it is not bound with karmas are statements made from different points of view
But the essence of the Self transcends these aspects So it is said Next the author describes the nature of the transcendental Self
दोण्हवि णयाण भणिद जाणइ णवरि तु समयपडिबद्धो।
ण दु णयपक्ख गिण्हदि किचिवि णयपक्खपरिहीणो ॥१४३॥ Donhavi nayana bhanıdam janai navarım tu samayapadıvaddho Na du naya pakkham ginhadı kimchivinayapakkhaparihino (143)
द्वयोरपि नययोर्भणित जानाति केवल तु समयप्रतिबद्ध ।
न तु नयपक्ष गुह्णाति किञ्चदपि नयपक्षपरिहीन ॥१४३॥ ___143 It is the Self whose attention 1s inwardly directed on himself that really knows the two natures, pure and impure, which are described by the two points of view (real and practical) But the transcendental Self who is beyond these points of view does not apprehend them
COMMENTARY
Jaina metaphysics recognises three kinds of Self-bahırätma, antarätma, and paramātma--the outer Self, the inner Self, and the transcendental Self respectively The first kind of Self on account of ignorance identifies himself with the body and other external objects certainly an attitude which ought to be discarded, the second kind certainly recognises that his nature is
