Soul Science Part 01

SR No.: 034407
Original Sutra Author: N/A
Author: Parasmal Agrawal
Publisher: Kundakunda Gyanpith
Publication Year: 2014
Total Pages: 217
Language: English
Classification: Book_English
File Size: 12 MB

Page 77

Soul Science : Samayasāra by Jain Ācārya Kundakunda
सर्वान् भावान् यस्मात्प्रत्याख्याति परानिति ज्ञात्वा । तस्मात्प्रत्याख्यानं ज्ञानं नियमात् ज्ञातव्यम्।।34।। यथा नाम कोऽपि पुरुषः परद्रव्यमिदमिति ज्ञात्वा त्यजति। 744aFA RHIFFcgi fajula sint 1135|||
By knowing all Para-Bhāva (other objects, and reflective thoughts or Bhāva Karma caused by the Udaya of the previously bonded Karma) as others, one abandons them. Therefore, this knowing (Jñāna) is to be considered as the abandonment (Pratyākhyāna) itself. This should be understood as a rule. [34]
Just as a person (who is honest] gives up a thing belonging to another person after knowing that it is not his, in the same way the knower of the truth (Jñāni) renounces all Para-Bhāva (other objects, and reflective thoughts or Bhāva Karma caused by the Udaya of the previously bonded Karma) after knowing that these are non-Self. [35]
Annotation
The abandonment of worldly things has an important place in the spiritual growth in every tradition. Here in this stanza, the Ācārya is explaining the same from the real point of view. If one does not recognize others (other than one's own soul) as others, or if one intends to possess or control others, then there is no abandonment. From the perspective of the soul, the entire process of recognizing others as others and disowning them takes place at the level of awareness or knowledge. Therefore, it should be understood that from the real point of view, the very knowledge (that includes an awareness of others as others) constitutes the abandonment (Pratyākhyāna). Or, in short one can say that such awareness or knowledge amounts to the abandonment. This implies that according to the real point of view, the abandonment happens at the level of the awareness.
In the next stanza, the Ācārya gives a rationale and some details of the abandonment. We here consider a simple example given by Ācārya Amstacandra in Ātmakhyāti: Suppose some one named Suresh is wearing a cloth and another person named Dinesh comes to Suresh and says, “Suresh, you are not the true