________________
100
SAMAYSARA
quite different from material objects, including the body This discriminative knowledge leads to the further investigation of the nature of the Self Research into the nature of any reality, according to Jaina philosophy, is undertaken from different nayās or points of view Thus the study of the true nature of the Self is undertaken by the antarātman, the inper Self whose attention is concentrated upon his own nature The nature of the Self so investigated appears either in bondage or free from bondage Both these descriptions are from the relative points of view of antarātman whose sole aim is to discover the nature of the Self through srutajnaña or scriptural knowledge In the third case these two relational aspects have no relevancy paramātma swarupa refers to the Perfect Self, which state is the result of self-realisation through tapas or yoga Naturally therefore this absolute transcendental Self is quite beyond the relational aspects and represents the highest nature of reality which ought to be the goal of all
सम्मदसणणाण एसो लहदि त्ति णवरि ववदेस ।
सव्वणयपक्खरहिदो भणिदो जो सो समयसारो ॥१४४॥ Sammaddamsanananam eso lahaditt navari vavadesam Savvanayapakkharahido bhanıdo jo so samayasaro (144)
सम्यग्दर्शनज्ञानमेषलभत इति केवल व्यपदशम् ।।
सर्वनयपक्षरहितो भणितो य स समयसार ॥१४४॥ 144 That the Self is really characterised by Right Perception and Right knowledge is an assertion (made by those who adopt the different points of view) and what transcends all points of view is said to be samayasāra
COMMENTARY
The term samayasāra means the essential nature of the Self This Absolute Ultimate Unity is transcendental in nature Hence the various appellation based upon different points of view really have no relevancy in that state
The two characters, jīva and ajiva, which appeared on the stage as Karta and Karma, each realising its true nature exit from the stage
Thus ends the Second Act
