Samayasara

SR No.: 006764
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1989
Total Pages: 370
Language: English
Classification: Book_English, Agam, & Canon
File Size: 20 MB

Page 172

44
SAMAYASĀRA
liberates itself in the pure state by breaking all shackles of Karma. Besides this Karmic body which is extremely minute and imperceptible, there are other types of organic bodies in association with the jiva or Soul. Birth, growth, decay, and death characteristic of organic beings, man and animals, are all characteristics of grosser bodies which forin the physical associates of the Self. The Self in association with these material vehicles, to which it is bound has to undergo corresponding changes in its conscious nature. These changes may mar.ifest in three different forms of experience: cognitive, pertaining to perception and knowledge; conative; pertaining to voluntary activity; and affective, pertaining to the various affective states of emotions, pleasant and unpleasant. All these conscious characteristics of the empirical Self are in reality · unconnected with the real nature of the Self. These characteristics of the empirical Self in the embodied form, are the result of the Self with the various material tabernacles in which it resides. Hence there is the possibility of mistaking these characteristics to be the real nature of the Self. These gāthās refer to the various errors of identifying the Self with the various types of material bodies and with the consequential changes in his consciousness due to his association with such bodies.
एदे सव्वे भावा पोग्गलदव्वपरिणामणिप्पण्णा ।
केवलिजिणेहि भणिया किह ते जीवो त्ति उच्चति ॥४४॥ ede savve bhāvā poggaladavvapariņāmaņippannā kevalijinehin bhaniyā kiha te jīvo tti uccanti (44)
एते सर्व भावाः पुद्गलद्रव्यपरिणामनिष्पन्नाः ।
केवलिजिनैणिताः कथं ते जीवा इत्युच्यन्ते ॥४४॥ 44, It is said by Jina, the All-knowing, that the various characteristics referred to above are all the result of the manifestation of Karmic matter. How can they be then attributed to the Pure Self ?
COMMENTARY This gātha refutes the various erroneous positions stated in the previous gāthās as belived by the various Ekāntavādins. No doubt it is true that the embodied Self is associated with attributes such as desire, and aversion; so also gold, as found