Samayasar (Jiva)
Acharya Kundkund

1. Bowing to all the Sidhas who have attained a state of existence, permanent, immutable, and incomparable, I will speak of this Samaya Pahuda which has been uttered by the all- knowing Masters of Scripture. Oh, Bhavyas, listen to this.

Samayasar (Jiva-Ajiva)
39. Some of those ignorant people who maintain that the Self is but the non-self, not knowing the true nature of the Self, assert that the Self is identical with such psychic states as desire, etc. In the same way some others state that the Self is identical with karmic matter.

40. Others believe the psychic potency, which determines the intensity or mildness of conscious states to be the soul. Still others identify the soul with non-karma matter, which forms the constituent elements of the various kinds of organic bodies.

41. Some consider the manifestation of karma (resulting in pleasure or pain) to be the Self; some others believe that what determines the intensity or mildness of the edonic state (which is the fruit of karma) is the Self.

42. Some others state the Self to be jiva and karma taken variously or together; still others consider the self to be the product of the combination of the various karmas.

43. Thus in many ways perverse-minded people identify the Self with the non-Self with the non-Self; therefore, by believers in reality, they are declared to be not paratmavadins (those who do not believe in the identity of jiva and paramatman.

Samayasar (Karma)
69. As long as the jiva or soul does not recognise that the entities, atma and asrava-Self and Karmic inflow-are absolutely different from each other, so long will he remain devoid of knowledge and will identify himself with baser emotions of anger, etc.

70. That jiva which thus indulges in anger, etc., will only have increased inflow of karmas and finally end with karmic bondage. Thus was it truly declared by the All-knowing.

71. As soon as the absolute difference between atma and asrava is appreciated by jiva, bondage ceases to be.

73. I am really one, pure, without the sense of ownership or "mine-ness" and full of complete knowledge and perception. Firmly resting in the true consciousness of such a Self, I shall lead all these asravas such as anger, etc., to destruction.

74. Knowing them, bound as they are to the soul, to be impermanent, evanescent, unprotected and misery in their nature and also to be misery as their fruit in future (the Self) abstains from them.

144. That the Self is really characterised by Right perception 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 samayasara.


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