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some interpreter emphasizing to a point where ER appears to disappear. 22 Other insist that has its own importance in the non-absolutistic scheme of Jain philosophy. Samayasara is at the centre of this controversy.
In my opinion, the controversy arises from the fact that even though two persons may belong to the same school of thought, and yet they have their own personal background, likes and dislikes. Hence they are likely to incline to one or the other side. In this respect, each individual has his own concept of a particular philosophy and perhaps there are no objective criteria of finally deciding the matter. Let us, therefore, agree to disagree.
1. अपरिणमंतम्हि सयं जीवे कोहादि एहि भावेहिं ।
संसारस्स अभावो पसज्जदे संखसमओ वा ॥ समयसार गा. १२२
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2. तस्मान्न बध्यतेऽद्धा न मुच्यते नापि संसरति कश्चित् ।
संसरति बध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ साख्यकारिका ६२
3. Hence it must be accepted that the self is capable of under going emotional. modifications when influenced by Karmic materials operating as nimitta condition - Commentary on Samayasāra by Prof. A Chakravarti, p. 98
4. जं कुणदि भावमादा कत्ता सो होदि तस्स भावस्स ।
5.
6.
णाणिस्स दु णाणमओ अण्णाणमओ अणाणिस्स | समयसार १२६
तम्हा ण को बि जीवो अवभयारी दु तुम्हमुवदेसे समयसार, ३३७
तम्हा ण को वि जीवो वघादगो अत्थि तुम्ह उबदेसे समयसार, ३३९
7. जम्हा कम्मं कुम्बदि कम्मं दे दि हरदि त्ति जं किंचि ।
तम्हा सब्वे जीवा अकारगा होंति आवण्णा | समयसार, ३३५
References
8. See p. 126 of Sankhyakārikā, Commented upon by Dr Rakesh Shastri (Sanskrit Granthägära, Delhi, 1998)
9. अभियुक्तः शुचानात् तथा
चोक्तम् षट् शतानि नियुज्यन्ते पशूनां मध्यमेऽहनि ।
अश्वमेधस्यवचनादूनानि पशुभिस्त्रिभि गौणपादभाष्य सांख्यकारिका
10. पाडिकमणं पडिसरणं पडिहरणं धारणा णियत्ती य ।
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11. दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
जिंदा गरुहा सोहि अवविहो होदि विसकुंभो ॥ समयसार, ३०६
Jain Education International
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते । - गीता, २.५६
Mark the term ga, as if the Gītā is aware of the ideal being nearer to Samana culture.
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