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The mediums of motion, etc., are not mine. I am only the attentive one.
The knowers of the pure soul call me as having no concern with
(substances, such as) mediums of motion.
The soul with
its special quality of consciousness knows itself and all the other
substances (Dravyas), which are knowable; but being one with itself, it
cannot lose itself in the other knowable, which have a separate existence.
Philosophers variously believe that all is knowledge, or all is the soul,
or there exist no different and individual souls, or mater, space, time,
and modes of motion and rest. The many-sided (Anedkanta) Jaina philosophy
differs from these one-sided (Ekanta) views. One soul can neither be other
souls, nor it can be other non-soul substances. This fact is clear to the
experience and realization of every wise man.
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(am) one (i. e., myself) really pure, full of perfect conation and
knowledge, always immaterial. Another (i. e., the non-self) is never mine
in any wy, even to the extent of an atom.
explains the essence of this chapter. It shows what is ï¿½Samaya Saraï¿½. A
right-believer must realise himself as being quite pure and in reality a
store of all knowledge, all-conation, all-happiness, all-peacefulness,
without any connection with any particle of matter or with any attribute
of matter, such as, colour, smell, taste and touch. This knowledge and
belief of his own identity with an Omniscient, Omnipotent, Limitless
Consciousness leads to real self-meditation and self-concentration, which
is the only true pah of liberation and happiness, from the real point of
view. This is self-absorption (Sva-Samaya).